if,0^n/oS. 


Srom  f?e  fei6rar|?  of 

(profcBBor  ^antuef  (glifPer 

in  ^emorj?  of 

2^(^ZC  ^amuef  (ttXifPcr  Q0recftinribge 

(preeenteb  6)^ 

^amuef  (gliffer  QSrecftinribge  feong 

to  f^e  feifirari?  of 

Qprtncefon  C^eofogicaf  ^eminarg 


^l^-<^ 


SERMONS 

ON  VARIOUS  SUBJECTS; 

"'    / 

THE  REVEREND  JOHN  CLOWES,  A.  M. 

axGTOB  Of  ST.  John's  church,  maxchesteu,  akd  late  fellow 

OF   TRINITY    COLLEGE,    CAMBRIDGE. 


NEW-YORK: 
PUBLISHED  FOR  THE  PROPRIETORS^ 

AKD    SOLD    BT 

GALLAUDET    AND    WELLS,    N0»    163    WATER-STREET 
T.  &  W,  Mercein,  printers,  93  Gold-streqt 

18 1.5; 


NOTE,  BY  THE  EDITORS- 


The  editors  of  this  little  volume  feel  as  ii 
they  could  do  nothing  more  likely  to  promote 
the  cause  of  Christianity,  or  true  vital  piety, 
than  to  lay  before  the  public  the  following  Dis- 
courses. It  seemed  a  matter  of  serious  regret, 
that  so  rich  a  treasure  of  heavenly  things,  in 
which  every  true  disciple  of  Jesus  may  find  in- 
struction worthy  his  attention,  should  not  be 
appropriated  to  general:  use.  These  Discourses 
cannot  have  a  higher  recommendation  than  their 
own  intrinsic  merits.  To  praise  them  simply, 
would  not  be  doing  them  justice  ;  for,  in  general, 
whether  the  style  or  subject  matter  be  taken 
into  consideration,  every  candid  critic  will  al- 
low, that  they  must  have  been  the  efforts  of  a 
Christian  and  a  scholar,  of  no  common  attain- 
ments. In  the  arrangement  of  the  subject,  they 
are  clear  and  simple  :  in  the  exposition  of  the 
text,  luminous  beyond  example.  Passing  by 
points  of  doctrine,  they  aim  at  nothing  but  to 
inculcate  pure  and  vital  religion  5  and  this  is 


IV  NOTE,  BY  THE  EDITORS. 

enforced  with  such  a  pecuhar  energy  and  beau- 
ty, as  cannot  fail  to  aflect  the  heart,  interest  the 
feelings,  and  open  the  understanding  of  the 
reader. 

The  editors  have,  further,  to  observe,  that  the 
publication  of  Sermons  is,  generally,  too  much 
confined  to  the  particular  denomination  to  which 
the  writer  belongs.  But  so  far  as  respects  the 
following  Discourses,  this  never  ought  to  be  the 
case.  There  is  nothing  discoverable  in  them 
of  party  spirit  or  sectarian  prejudice  ;  and  it  is 
confidently  believed,  that  the  pious  and  good  of 
every  denomination,  who  shall  read  the  follow- 
ing Sermons  with  candour  and  attention,  must 
feel  their  hearts  glow  in  unison  with  that  of  the 
writer. 

It  may  be  proper  to  state  to  the  public,  that 
these  Sermons  were  not  written  with  a  view  for 
publication,  nor  have  they  ever  been  revised 
for  that  purpose. 

XrTV'York,  September,  1815. 


CONTENTS. 


Page 
Sermon  I.     UN  BrotherljLove,  considered  as  a 
proof  of  the  Christian's  growth  in 

grace     . 1 

II.     Ditto 9 

IK.     Ditto 19 

IV.     The    Lord    Jesus   Christ    the   great 

Householder 29 

V.     On  the  Spiritual   Vineyard  of  the 

Lord's  planting 39 

VI.     On  the  Hedge  round  the  Vineyard   .     49 

Vn.     Ditto 61 

VIIL     On  the  Wine-Press 71 

IX.     On  the  Tower 81 

X.     On  the  Letting  out  the  Vineyard       .     91 
XI.     On  the  Householder's  going  into   a 

far  Country 105 

XII.     On  the   Fruit    which    the  Vineyard 

produces 117 

XIII.  On  the  Time  of  the  Fruit      .     .     .127 

XIV.  On  the  Servants  sent  to  receive  tL-o 

Fruits  of  the  V^ineyard       .     .     .137 


VI 


CGVTENTS, 


Sermon  XV. 

XVI. 

XVII. 

-       XVIII. 

XIX. 

XX. 

XXI. 

XXH. 
XXIII. 
XXIV. 

XXV. 
XXVI. 


Page 


-     147 


159 


169 
177 

187 


On   th»i  S;  rvants  being  beaten 

kiJieJ,  &,c 

On  the  Servants   more  than   the 

first 

On  the  persevering  Obstinacy  of 

the  untaitbful  Husbandmen  . 
On  the  Householder's  Scm  .  . 
On  seizing  the  Son's  Inheritance 
On  the  Fate  of  the  wicked  Hus- 

banJmen 197 

On  the  Marks  and  Characters  of 

true  Faith 205 

On  Casting  out  Devils  .  .  . 
On  Speaking  with  new  Tongues 
On  Taking  up  Serpents  .  .  . 
On  Drinking  deadly  Things  .  . 
Oil  Laying  Hands  on  the  Sick    . 


217 
225 
235 
247 
25T 


BROTHERLY  LOVE 

eOXSISEBES    AS    THE 

SIGN  AND  PROOF 

OF    THE 

CHRISTIAN'S  GROWTH  IN  DIVINE  GRACE'. 

JN    THREE    SERMONS. 


SERMON  I. 


1  John  iii.  14-. 

We  know  that  we  have  passed  from  death  unto  life^ 

because  zoe  love  the  brethren. 


IT  was  the  blessed  privilege  of  the  beloved  apostle  and 
his  fellow-believers,  to  have  this  happy  testimony  in 
their  own  minds,  that  they  were  passed  from  death  unto 
life.  They  knew  this  to  be  the  case,  by  a  conviction 
wrought  within  themselves  :  they  had  an  indisputable 
sign  and  proof  of  it,~  which  they  could  npt  question : 
they  were  persuaded  hereby,  that  their  lot  would  be 
eternally  happy  ;  that  they  were  restored  to  the  favour 
of  Qod  J  that  they  were  one  with  God^  and  God  with 
B 


2  BROTHERLY    LOVE. 

them;  of  consequence,  that  death,  misery,  and  condem- 
nation, were  no  longer  to  be  dreaded  by  them,  because 
they  were  passed  far  away  from  such  tilings,  and  born 
into  another  kingdom.  Thus  their  souls  were  kept  in 
peace  through  all  the  troubles  and  disquietudes  of  this 
lower  world ;  and  having  hope  in  God,  and  being  at  rest 
in  liim,  they  rejoiced  with  joy  unspeakable^  and  full  of 
glory. 

Let  it  not  however  be  supposed,  that  these  blessed 
privileges  were  intended  to  be  confined  to  St.  John  and 
the  first  disciples  of  Christianity.  They  belong  alike  to 
all  those  who  profess  the  same  holy  religion,  and  obey 
its  heavenly  doctrines.  They  belong  therefore  to  us,  to 
you  and  to  me,  and  to  every  true  believer  in  Jesus 
Christ ;  and  it  is  a  grace  granted  to  every  one  of  us,  if 
we  are  wise  enough  to  discover  it,  to  be  enabled  to  say, 
*'  We  know  that  we  have  passed  from  death  unto  life." 

That  this  is  the  case,  will  appear  plain  from  the  con- 
sideration of. these  two  particulars;  to  which  I  could 
earnestly  wish  to  engage  your  present  most  serious  at- 
tention. 

First.  The  nature  of  the  passage  here  spoken  of  by 
the 'apostle,  from  death  unto  life. 

Secondly.  The  sign  or  proof  of  our  having  made  this 
passage,  viz.  because  zve  love  the  brethren. 

First,  then,  let  us  •onsider  the  nature  of  the  passage 
spoken  of  by  the  apostle, /rom  death  unto  Ufe. 

It  is  a  matter  little  thought  of  by  the  generally  of 
Christians,  that  there  is  such  a  passage  from  death  uni(^ 
Ife;  and  aiiW  less  is  it  considered,  that  ilns passage  is  to 


BROTHERLY    LOVE.  3 

be  made  by  us  in  this  world  ;  otherwise  it  never  can  be 
made  ;  and  least  of  all  is  it  in  general  apprehended,  how 
the  thoughtless  and  impenitent  never  discover  this  pas- 
sage, but  abide  in  the  regions  of  death,  whilst  the  peni- 
tent and  sincere  believer  both  discovers  the  passage, 
and  walks  therein,  until  he  arrives  at  the  regions  o[  eter- 
nal life  and  peace. 

The  generality  of  Christians  therefore  think  of  no 
other  death  but  the  death  of  the  body,  and  of  no  other 
passage  to  life  but  the  passage  through  the  grave  of  the 
body  ;  and  thus,  alas  !  too  many,  it  is  to  be  feared,  ne- 
glect to  look  for  that  passage  till  it  is  too  late  to  find  it, 
and  newer  2'x^ss  from  death  unto  Ufe,  because,  being  blind- 
ed by  the  delusions  of  sin,  they  did  not  believe  such  a 
thing  possible  or  attainable  here  below. 

But,  beloved,  that  there  is  a  passage  from  death  unto 
life,  is  plain  from  the  concurrent  testimony  of  the  Word 
of  God  throughout ;  and  that  this  passage  is  such,  as  that 
we  may  both  discover  it,  and  may  make  it,  during  our 
abode  in  this  world,  is  equally  plain  from  the  declaration 
of  the  apostle  in  my  text,  speaking  of  himself  and  of 
other  believers,  "  We  know  that  we  have  passed  from 
death  unto  life." 

From  this  declaration  it  is  manifest,  not  only  that 
there  is  a  passage  from  death  unto  life,  but  that  men  like 
ourselves  also  had  made  the  passage,  and  knew  that  they 
had  made  it,  even  during  their  abode  in  this  world. 

To  the  same  purpose,  but  in  different  words,  the  apos- 
tle Paul  bears  this  testimony,  "  Giving  thanks  to  the  Fa- 
ther, which  hath  made  us  meet  to  be  partakers  of  the  in 


4  BROTHERLY    LOVE. 

heritance  of  the  saints  in  light ;  who  hafh  delivered  u» 
from  the  power  of  darkness,  and  hath  translated  us  into 
the  kingdom  of  his  dear  Son.''* 

Here  St.  Paul  speaks,  both  in  his  own  name,  and  in 
that  of  his  fellow  Christians,  of  a  "  deliverance  from  the 
power  of  darkness,  and  a  translation  into  the  kingdom 
of  Jesus  Christ,"  which  they  had  experienced,  even 
whilst  they  were  living  in  the  body  here  below  ;  which 
is  the  same  thing  as  what  St.  John  calls  the  "  passing 
from  death  unto  life." 

The  first  Christians,  therefore,  it  is  most  manifest,  not 
only  knew,  and  were  assured,  that  there  was  a  passage 
from  death  unto  life,  even  to  be  found  in  this  world  ;  but 
they  also  discovered  this  passage,  and  made  it  during 
their  abode  here  below,  and  were  moreover  assured,  to 
their  unspeakable  comfort,  and  by  the  most  incontro- 
vertible signs  and  proofs,  that  they  had  made  this  pas- 
sage. 

And  yet  these  were  men  like  unto  ourselves ':  they 
were  subject  to  the  same,  infirmities  ;  they  had  the  same 
corruptions  to  struggle  with  ;  were  exposed  to  like  temp- 
tations with  ourselves  :  neither  had  they  any  other  or 
higher  helps  than  we  Christians  have  at  this  day.  The 
Almighty  did  not  favour  them  more  than  he  doth  us  :  his 
grace  was  not  stronger  or  more  powerful  in  their  bo- 
soms, than  we  might  find  it  to  be  in  ours  :  heaven  -was 
not  nearer  or  more  open  to  them,  than  it  is  to  us  ;  and 
yet  we  find  they  were  enabled  to  attain  unto  this  most 

i^Coloss.  i.  12,  13. 


BROTHERLY    LOVE.  .  5 

iiappy  of  all  human  conditions,  to  know  that  they  were 
passed  from  death  unto  life. 

What  I  would  therefore  here  contend  for,  and  wish  to 
press  upon  your  present  most  earnest  consideration,  is 
this,  that  what  those  first  Christians  once  attained  to,  is 
still  attainable  by  us,  if  we  will  but  be  as  faithful  to  ouv 
God  and  his  word,  and  as  true  to  our  own  best  inter- 
ests, as  they  were.  We  may  therefore  pass  from  death 
unto  life,  even  during  our  abode  in  this  world,  as  certainly 
and  fully,  as  ever  St.  John,  St.  Paul,  or  any  other  of  our 
Lord's  first  disciples  did.  We  may  have  the  same  signs 
and  infallible  proofs,  which  they  had,  that  we  are  so 
passed.  We  may  thus  attain,  if  we  be  so  disposed,  unto 
the  same  grounds  of  heavenly  hope,  assurance,  and  com- 
fort, in  oui>acceptance  with  Gbd. 

For  the  religion  of  the  blessed  Jesus,  let  it  be  well 
noted,  is  the  same  religion  at  this  day,  that  it  was  seven- 
teen or  eighteen  hundred  years  ago.  The  minds  of 
men,  as  to  their  belief  in  it,  and  their  reception  of  it,  may 
indeed  be  changed,  but  itself  cannot  change.  Its  doc- 
trines are  still  the  same,  and  will  remain  so  to  eternity. 
Its  power  upon  the  human  soul,  if  it  be  rightly  received, 
is  also  still  the  samer  It  is  capable,  therefore,  of  ef- 
fecting now,  what  it  effected  in  old  time.  It  can  still  open 
heaven  to  the  true  believer  ;  it  can  still  transform  man 
from  earthly  to  heavenly  ;  it  can  still  deliver  from,  the 
power  of  dai'kness,  and  translate  us  into  the  kingdom  of 
its  divine  Author  :  it  can,  in  short,  still  enable  us  to  say, 
if  we  are  not  wanting '■>  ourselves, -^vuat  was  said  to 
B2 


,    6  BROTHERLY    LOVE. 

their  unspeakable  bliss,  by  them  of  old  time,  ^'  We  know 
that  we  have  passed  from  death  unto  life." 

I  am  well  aware,  however,  that  this  will  hardly  be 
believed  by  the  carnal  and  the  careless.  All  such  are 
unwilling  to  allow,  that  the  powers  of  heaven  are  so 
near  them,  or  that  as  much  fruit  of  those  powers  will  be 
expected  from  them,  as  from  the  saints  of  old.  Thus 
they  set  limits  to  the  operations  of  God,  which  God  him- 
self hath  not  set,  and  which  he  hath  declared  he  never 
will  set.  They  say,  for  instance,  "  Apostles  might  look 
for  extraordinary  advancements  in  divine  grace  ;  they 
might  overcome  the  world  and  the  flesh  ;  they  might  be- 
come the  sons  of  God  ;  they  might,  by  the  purity  of 
their  lives  and  the  power  of  their  faith,  pass  from  death 
unto  life ;  but  this  is  not  to  be  expected  in  our  clays : 
it  was  never  intended  we  should  experience  such  in- 
fluences of  divine  grace,  or  bring  forth  such  fruits  there- 
of in  our  hearts  and  lives." 

Thus  do  the  carnal  and  the  careless  labour  to  reason 
themselves  out  of  the  real  excellency  of  their  religion, 
and  all  its  benefits,  by  supposing  those  benefits  to  be 
confined  to  those  few  who  first  received  the  gospel  of 
Christ.  But,  beloved,  permit  me,  by  way  of  conclu" 
sion  to  this  part  of  my  present  subject,  to  caution  you 
most  earnestly  against  suffering  your  minds  to  be  betray- 
ed into  such  unworthy,  false,  and  dangerous  sentiments 
of  your  religion  and  its  divine  Author.  For  this  pur- 
pose, ponder  well  with  yourselves  the  genuine  design  of 
the  Gospel  of  Christ,  and  the  unchangeableness  thereof. 
Its  intention  i^,  and  needs  must  be  the  same  now,  that  it 


BROTHERLY  LOVE.  ^ 

was  at  its  Jlrst  preaching  and  establishment.  The  pow- 
ers and  privileges  which  it  presents  to  the  true  believer, 
are  also  the  same.  As,  therefore,  it  formerly  operated 
on  the  minds  of  apostles,  confessors,  martyrs,  and  thou- 
sands of  other  holy  discipfes,  to  convert  them  to  Jesus 
Christ,  to  turri  them  from  sin  and  vanity,  to  transform 
them  from  earthly  to  heavenly,  to  purify,  change,  re» 
deem,  and  renew  their  sinful  natures,  and  thus  to  make 
them  pass  from  death  unto  life  ;  even  so  also  it  would 
operate  at  this  day,  if  men's  minds  were  but  in  a  like 
state  to  admit  and  comply  with  its  operation. 

Believe  then  this  to  be  the  r^al  truth,  and  that  of  con- 
sequence you  are  now  called,  and  every  believer  in  the 
Gospel  is  called,  to  experience  the  same  blessed  effects 
from  it,  that  the  apostles  themselves  experienced.  I  do 
not  say  that  you  are  to  look  for  the  gift  of  working  mira- 
cles, as  they  did  ;  nor  to  go  about  the  world  to  convert  it 
hy  your  preaching,  like  St.  Peter  or  St.  Paul  :  but  this 
you  are  certainly  to  look  for,  viz.  to  believe  in  and  to 
love  Jesus  Christ,  the  incarnate  God  and  Saviour,  as  they 
believed  in  and  loved  him  ;  and  in  this  belief  and  lov^e 
to  your  brethren,  as  St.  Peter  and  St.  Paul  loved  their 
brethren  ;  and  thus  to  be  meek,  humble,  patient,  con- 
tented, and  charitable,  as  you  read  the  Lord's  first  disci- 
ples were  ;  and  to  overcome  the  devil,  the  world,  and 
the  flesh,  as  they  did  ;  and  hereby  to  pass  from  death 
unto  life.  For,  search  and  consult  your  own  minds,  and 
see  whether  you  can  discover  there  any  reason  why  you 
should  be  less  holy  than  St.  John,  or  any  other  of  the 
Lord's  first  disciples  were,    Is  it  not  in  your  power  t 


g  BROTHERLY    LOVE. 

love  God,  and  your  neighbour,  as  they  did  ?  Caniiol 
you  repent  and  believe  in  Jesus  Christ,  as  well  as  they  ? 
Cannot  you,  therefore,  grow  alike  in  the  divine  grace, 
and  attain  unto  a  like  measure  of  true  Christian  virtues  ? 
Make  but  the  experiment,  «nd  make  it  with  sincerity, 
and  believe  me,  or  rather  believe  God,  you  will  soon  be 
fully  convinced,  that  the  measure  of  holiness  to  which 
the  saints  of  old  were  called,  and  attained,  is  the  very 
same  to  which  you  also  are  called,  and  may  attain. 

Away  then  with  all  vain  reasonings.  Repent,  and  be- 
lieve the  Gospel.  Turn  unto  Jesus  Christ,  the  mani- 
fested Jehovah,  and  keep  his  commandments  ;  and  you 
will  then  soon  experience,  that  heaven  is  still  open.  God 
is  still  near  and  powerful,  and  his  grace  still  operative 
as  in  old  time  ;  whereby  you  will,  sooner  or  later,  be 
enabled,  to  your  unspeakable  bliss,  to  say  with  the 
apostle,  "We  know  that  we  have  passed  from  death 
^nto  life." 


SERMON    II. 


1  John  ill.  14. 


We  knozQ  that  we  have  passed  from  death  unto  life, 
because  we  love  the  brethren. 


IN  the  foregoing  discourse  we  endeavoured  to  point  out 
the  nature  of  the  passageyro7?i  death  unto  life  here  spoken 
of,  as  being  a  passage  to  be  performed  during  our  abode 
in  this  world,  and  to  which  all  Christians  are  alike  called 
universally. 

We  shall  now  proceed  further  to  shew  the  nature  of 
this  passage,  and  then  consider  the  sign  or  proof  here 
mentioned  by  the  apostle,  of  our  having  made  this  pas- 
sage, viz.  because  we  love  the  brethren. 

It  must  be  very  plain  to  every  considerate  person,  that 
by  passing  from  death  unto  life,  is  not  meant  any  bodily 
passage,  or  any  change  of  place  or  situation  with  respect 
to  the  body. 

For  if  the  body  was  to  move  ever  so  far  in  any  direc- 
tion, upwards  or  downwards,  it  would  not  be  possible  for 
us  to  depart  further  from  deaths  or  to  approach  nearer  uiv 
\9  life  than  we  were  before. 


10  BROTHERLY  LOVE. 

The  case  is,  the  terms  life  and  death,  as  used  in  holy 
scripture,  are  applied  to  denote,  not  any  particular  state 
of  the  hody,  but  particular  states  of  the  soul  or  spirit, 
with  respect  to  God  and  the  things  of  his  eternal  king- 
dom. 

According  to  this  application  of  the  terms  life  and 
death,  to  pass  from  death  unto  life,  denotes  a  change 
wrought  in  the  internal  state  of  the  soul  or  spirit,  so  that 
whereas  it  before  lived  in  a  state  q/ spiritual  death,  it  now 
begins  to  live  in  a  state  of  spiritual  lif<f. 

As  for  example.  It  is  written  in  holy  scripture,  ''  man 
doth  not  live  by  bread  only,  but  by  every  word  that  pro- 
ceedeth  out  of  the  mouth  of  the  Lord,  doth  man  live."* 
And  in  another  place  "  If  thou  wilt  enter  into  life,  keep 
the  commandments,"t  By  which  words  we  are  plainly 
taught  this  truth,  that  not  to  partake  of  the  word  of  the 
Lord,  or  not  to  keep  his  commandments,  is  a  state  of  spiri- 
tual death  ;  but,  on  the  contrary,  that  to  partake  of  the , 
x^ord  of  the  Lord,  or  to  keep  his  commandments,  is  a  state 
of  spiritual  life.  Whensoever  then  the  soul  or  spirit  of 
man,  which  heretofore  had  no  knowledge  and  love  of  the 
Lord  and  of  his  Word,  begins  now  to  perceive  an  inward 
sense  of  love  and  regard  thereto,  and  takes  delight  in  the 
ways  of  God,  and  the  keeping  of  his  commandments,  sucli 
a  soul  or  spirit  is  said  to  pass  from  death  unto  life. 

So  again.  The  apostle  speaks  of  being  "  dead  in  tres- 
passes and  sins."j  To  live  therefore  in  trespasses  and 
sins  against  God  is  a  state  of  spiritual  death  ;  of  conse- 

*  Dent.  viii.  3.     Mat.  iv.  4.      Luke  iv.  4. 
fMat.  xix.  17.  iEphcMi.  1. 


BROTHERLY    LOVE,  11 

quence  to  cease  from  trespasses  and  sins,  and  to. begin  to 
lead  a  7iew  life,  is  a  state  of  spiritual  life  ;  and  this  change 
wrought  in  the  soul  from  a  state  of  trespasses  and  sins  to 
a  contrary  state  of  purity  and  holiness,  is  therefore  ci  pas- 
sing from  death  unto  life. 

So  again.  "  She  that  liveth  in  pleasure  (saith  the 
apostle)  is  dead  while  she  liveth  ;"*  that  is,  the  soul  or 
spirit,  which  indulgeth  in  the  mere  pleasures  of  the  car- 
nal, worldly,  and  sensual  lite,  and  knoweth  no  better  and 
higher  enjoyments  than  these,  is  in  a  state  oi  death ;  to 
come  out  of  this  state  then,  so  as  to  begin  to  be  made 
sensible  of  other  and  superior  pleasures  to  those  of  flesh 
and  blood,  viz.  the  eternal  pleasures  of  righteousness, 
which  flow  from  the  knowledge  and  love  of  God,  this  is  to 
begin  truly  to  live  ;  and  the  change  wrought  hereby  in  the 
state  of  the  soul  or  spirit,  is  a  xeaA  passage  from  death  unto 
life. 

To  mention  one  other  instance,  which  may  serve  to 
set  this  matter  in  a  still  clearer  light.  When  the  repent- 
ing prodigal  returns  unto  his  father,  we  are  informed  of 
the  glad  and  welcome  reception  which  his  father  gives 
him,  how  he  ordered  ihe  fatted  calf  to  be  killed,  saying, 
let  us  eat  and  be  merry ;  for  which  he  gives  this  very  ex- 
traordinary reason,  "  This  my  son  was  dead,  and  is  alive 
again."!  Here  every  enlightened  person  may  plainly 
see  what  is  meant  in  holy  scripture  by  being  dead  and 
being  alive,  or  by  death  and  life.  When  the  prodigal 
had  ho  regard  to  his  father,  or  his  father's  house,  and  k\l 

*  1  Tim.  5.  $.  t  Luke  x.  v.  24.  32. ' 


V2  ^BROTHERLY    LOVE. 

HO  desire  of  returning  thereto,  "  but  was  wasting  his  sub- 
stance in  riotous  living,"  he  is  then  said  to  be  dead, 
though  he  was  living  at  the  same  time  in  all  the  gratifi- 
cations and  enjoyments  of  riot  and  luxury,  of  this  world 
and  the  flesh  :  but  as  soon  as  ever  he  is  weary  of  these 
wretched  satisfactions,  and  begins  to  feel  a  warmth  of 
penitent  affection  kindled  towards  his  father,  with  a  desire 
to  return  to  him  and  to  his  house,  he  is  then  said  to  be 
alive,  though  at  the  same  time  he  ceased  to  -live  to  his 
former  bodily  and  carnal  enjoyments. 

Here  then,  if  we  be  so  disposed,  we  may  all  see  clear- 
ly what  is  meant  in  holy  scripture  by  death  and  life,  and 
by  passing  from  one  to  the  other.  Death  is  to  live  with- 
out God  and  his  Word,  or,  what  is  the  same  thing,  to  have 
no  love  towards  God,  and  no  delight  in  him  and  in  his 
commandments.  Life  on  the  contrary  is  to  live  with  God, 
and  to  partake  of  his  Word,  that  is,  to  have  love  towards 
God.  and  to  find  delight  to  our  souls  in  the  way  of  his 
commandments.  To  pass  from  death  unto  life  then,  in 
this  particular  instance,  is  to  come  out  of  a  state  of  ne 
love  towards  God,  and  no  delight  in  his  Word,  into  a 
state  wherein  we  both  love  and  delight  in  God,  and  in 
the  purities  of  his  Word  and  commandment. 

Again.  Death  is  a  state  of  wilful  sin  and  impeni- 
tence ;  life  therefore  is  a  state  of  repentance  of  ceasing 
from  sin.  Death  again  is  a  state  of  false  pleasures  and 
satisfactions,  •uch  as  are  those  of  this  world  and  the 
flesh,  when  separated  from  the  pleasures  of  righteousness. 
Life  therefore  on  the  other  hand  is  a  state  of  real  i)lea- 
sures  and  satisfactions,  such  as  are  those  arising  fronj 


BROrHERLY    LOVE;  J'S 

Uie  love  of  God.  In  these  instances,  therefore,  to  pass 
from  death  unto  life^  is  to  pass  through  repentance,  from 
the  vain  and  false  gratifications  of  the  corrupt  part  of  oui' 
nature,  which  is  carnal  and  worldlj  minded,  to  be  made 
sensible  within  ourselves  of  the  pure  and  eternal  delights 
flowing  from  the  love  of  God,  and  the  communications  of 
his  peace  to  our  minds  and  consciences. 

And  would  we  know,  beloved,  the  real,  deep,  and 
scriptural  ground  of  all  this,  it  is  as  follows.  There  is 
but  one  true  and  real  life,  and  one  true  and  real  fountain 
of ///e,  and  that  is  God,  and  his  Word  and  kingdom. 
Whatever  then  is  not  connected  with  God,  his  Word, 
and  kingdom,  this,  in  the  language  of  holj  scripture,  is 
said  to  be  dead,  or  in  a  state  of  death.  Devils,  therefore, 
or  infernal  spirits,  though  living  in  a  state  of  most  exqui- 
site feeling  and  sensibility,  are  still  said  to  be  dead,  and 
to  dwell  in  the  regions  o(  death ;  the  reason  is,  because 
hy  love  they  have  no  conjunction  with  God,  his  Word, 
and  kingdom,  from  whence  alone  life  cometh.  In  like 
manner  impenitent  and  ungodly  men  are  said  to  be  dead, 
and  to  dwell  in  the"  regions  of  the  shadow  of  death, 
though  possibly  they  may  be  living  at  the  same  time  in 
the  highest  state  of  worldly  gratification  and  fleshly  sen- 
-sibilities,  and  the  reason  is  the  same,  viz.  because  by  the 
impenitence  and  impurity  of  their  lives,  they  separate 
themselves  from  conjunction  with  God  and  his  life.  We 
talk  indeed  of  other  7?/e  besides  the  life  which  is  of  God, 
and  of  other  death  besides  that  which  consists  in  separation 
of  the  love  from  God.  Thus  we  talk  of  the  Ufe  of  vega- 
?bles.  and  of  the  Ufe  of  animals,  which  are  incaj)able  of 

c 


\i  BROTHERLY    LOVE. 

loving  God,  and  of  being  thus  conjoined  with  him.  We 
say  also  of  men  that  they  are  living,  or  alive,  when  we  see 
them  alive  and  active  in  the  love  and  pursuit  of  the  things 
of  this  world,  animated  with  the  prospects  of  ambition, 
gain,  glory,  or  sensuality.  We  say  also  of  the  same 
men,  that  they  are  dead,  when  we  see  them  cease  to 
live  in  the  body,  notwithstanding  their  beginning  to 
live  instantly  in  another  world,  in  a  state  of  feeling  and 
perception  far  superior  to  what  they  experienced  here 
below.  It  is  however  well  to  be  attended  to,  that 
though  in  common  language  we  apply  the  terms  of ///e 
and  death,  in  these  subordinate  and  lower  senses,  yet,  as 
used  in  holy  scripture,  they  have  a  higher  and  infinitely 
more  important  signification.  What  man  therefore  fre- 
quently calls  life,  God  c  lis  death,  and  what  man  calls 
death,  God,  on  the  contrary,  calls  life.  The  reason  is, 
God  calls  nothing  life,  and  allows  nothing  to  be  alive, 
but  what  is  connected  with  himself,  the  only  life,  by  si 
living  principle  of  love  and  understanding ;  and  there- 
fore in  his  sight,  and  according  to  his  language,  the  mere 
natural,  animal,  and  unregenerate  life  of  man,  let  its 
fceimgs,  perceptions,  and  delights  seem  ever  so  exqui- 
site, it  is  but  dc.aih,  or  the  shadow  and  image  of  true  life, 
as  having  no  conjunction  by  love  and  wisdom  with  the 
eternal  and  only  source  of  the  true  life,  according  as  it 
is  written,  "  To  be  carnally  minded  is  death,  but  to  be 
ppiritually  minded  is  life."*^ 

•^  J.?«m.  viii.  6. 


BROTHERLY    LOVE.  15 

The  continual  call  of  God  therefore  unto  man,  in  his 
Word,  is  to  come  and  enter  by  repentance,  by  faith  and 
obedience,  or,  in  other  words,  with  his  hfe's  love,  and 
understanding,  and  operation,  into  conjunction  with  him- 
self, the  fountain  of  life,  that  so  he  may  live  for  ever  ; 
this  conjunction  alone  being  true  ///e,  and  worthy  of  the 
name.  In  his  natural  state,  we  know,  man  has  no  suclr 
conjunction,  for  in  his  natural  state,  by  reason  of  heredi- 
tary and  actual  evil,  he  has  no  true  love  towards  God^ 
but  loves  himself  and  the  world  better  than  God,  and  his 
neighbour.  In  his  natural  state  therefore  he  is  deady  or 
in  a  state  of  fZea^/i,  from  which  state  he  cannot  possibly 
be  delivered  but  by  returning  to  God,  and  entering  into 
conjunction  with  him,  through  his  Word,  or  command- 
ment. 

Nevertheless,  though  man  may  be  by  nature  in  a  state 
oi  death,  yet  it  is  his  own  fault  if  he  continues  therein,  and 
absolutely  dies  for  ever.  For  God  giveth  every  one  of  us 
power  to  come  out  of  this  death,  and  enter  into  the  re- 
gions of  life,  m  as  much  as  he  giveth  every  one  of  us 
]^>ovver  to  know  and  to  love  Him,  and  to  know,  and  love 
and  practise  his  Word,  and  thus  to  re-enter  into  conjunc- 
tion with  him,  which  is  eternal  life. 

For  let  us  search  now,  and  examine  ourselves,  whe- 
ther we  have  not  all  of  us  this  power  from  God  in  our 
inner  man ;  and  we  shall  assuredly  find  that  we  have  it. 
For  cannot  we  think  of  God,  if  Ave  be  so  disposed,  as 
often  as  we  please  ?  Cannot  we  think  of  sin,  that  is  op- 
posite to  God,  and  therefore  separates  us  from  God  ? 
Cannot  we  think  of  holiness^  that  is  from  God.  and  agree- 


!6  BROTHERLY    LOV£. 

able  to  God,  and  therefore  unites  us  \vith  G"od  ?  Can- 
not we  therefore  say  thus  to  ourselves,  "  I  will  hate  and 
renounce  sin,  because  it  separates  me  from  God  ;  and  I 
will  love  and  practise  holiness,  because  it  joins  me  with 
God  ?"  And  cannot  we  thus  assure  ourselves,  that  as 
we  depart  from  sin,  and  enter  into  conjunction  ^with 
God,  we  shall  pas5 //'om  death  unto  life  ?  Only  let  us 
be  at  the  pains  to  examine  ourselves,  and  make  the  ex- 
periment, and  we  shall  certainly  find  that  we  are  in 
possession  of  the  blessed  power  and  privilege  here  de- 
scribed. 

I  should  now  proceed  to  consider  the  sign  and  proof 
given  in  tlie  words  of  my  text,  of  our  having  passed  from 
death  unto  life,  \iz.  because  Zi-e  love  the  brethren  :  but  the 
present  time  will  only  permit  me  to  conclude  what  has 
been  already  said,  with  this  brief  but  afifectionale  ex- 
postulation. 

Are  we,  beloved,  of  the  happy  number  of  those  who 
have  made  the  passage  from  death  unto  life,  or  are  we  still 
walking  in  the  valley  of  the  shadow  of  death  ?  Let  us 
examine  ourselves  well  in  this  important  matter.  Are 
we  returned  unto  God  ?  Do  we  begin  to  find  a  love  towards 
God,  and  a  real  delight  of  heart  in  him  and  his  ways  ?  Are 
we  for  this  purpose  turned,  or  in  the  desire  to  turn,  from 
all  known  evils,  because  they  are  opposite  to  God  ?  Do 
we  cease  to  delight  in  the  sin  and  vanity  of  this  worldand 
the  flesh  ;  and  do  we  consider  well,  that  they  who  live  in 
the  fond  indulgence  of  mere  carnal  and  eacthly  pleasures, 
are  dead  li^lulst  they  live  ?  Is  it  thus  become  the  chief 
aiTcctionj  satisfaction,  and  endeavour  of  our  lives,  to  entec 


BROTHERLY    LOVE.  17 

into  conjunction  with  God,  his  Word,  and  kingdom,  by 
well-doing,  that  so  we  may  live  for  ever  ?  Some  such  few 
questions  as  these,  seriously  proposed,  and  sincerely  an- 
swered, will  soon  bring  us  acquainted  with  the  state  of 
our  souls,  how  far  we  are  passed  from  death  unto  life. 

And  blessed  shall  he  be  who  upon  such  an  examina- 
tion shall  find  that  he  is  notstillabidingin  the  regions  of 
death  and  misery.  •  Blessed  shall  he  be  whose  conscience 
bears  him  testimony  that  he  hath  begun  to  love  his  God 
and  Redeemer,  and  to  delight  in  the  paths  of  life  and  righte- 
ousness. He  is  on  the  highway  which  leadeth  to  the 
New  Jerusalem.  He  hath  departed  from  the  city  of 
Destruction,  and  is  about  to  enter  into  the  City  of  the 
Lord  of  Hosts.  Mount  Zion  is  directly  before  his  face^ 
and  though  his  body  be  here  upon  earth  amongst  menj 
yet  his  spirit  is  travelling  in  the  midst  of  angels  to  take 
possession  of  the  promised  inheritance,  the  land  of  ever- 
lasting life,  which  is  the  blessed  portion  of  all  those  that^ 
fear  God  aadkeep  his  commandments.     AMEN> 


C'Z 


SJERMON  IIJ, 


1  John  iii.  14. 


We  know  that  we  have  passed  from  death  unto  life^. 
because  we  love  the  brethren* 


Having  already  endeavoured  to  shew,  in  the  twcr- 
foregoing  discourses,  what  is  here  implied,  and  to  be  un- 
derstood by  passing  from  death  unto  life,  I  shall   now^  - 
proceed,  as  was  proposed,  to  consider,  lastly,  the  sign  or 
proof  here  mentioned,  of  our  having  made  this  passage^ 
viz.  because  we  love  the  brethren. 

This  sign  or  proof  however,  cannot  possibly  be  un- 
derstood, until  it  be  first  known  who  are  here  meant  by 
those  whom  the  apostle  calls  the  brethren.  May  I  there- 
fore bespeak  your  serious  attention  to  this  previous  con*  - 
sideration,  from  which  it  will  plainly  appear  what  is  im- 
plied and  understood  by  loving  the  brethren. 

Now  the  apostles  and  first  Christians,  we  know,  called 
all  those  the  brethren,  or  the  brotherhood,  who  were  united 
together  in  one  common  faith  and  love,  that  is.  in  faith 
suad  love  towards  their  common  God  ^jid  Nsaviour  Jesus 


20  BROTHERLY    LOVE* 

Christ,  operating  in  newness  of  life,  according  to  the 
commandments. 

Wherever  they  saw  this  operative  faith  and  love,  there 
they  acknowledged  a  brother  ;  and  they  respected,  reve- 
Fenced,  honoured,  loved,  and  cherished  him,  as  one  be- 
gotten again  of  the  same  heavenly  Parent  with  them- 
selves, and  making  one  of  that  great  and  holy  family, 
body,  or  kingdom,  whose  head  is  the  great  Redeemer, 
tlie  manifested  God,  the  Lord  Jesus  Christ ;  herein  fol- 
lowing the  spirit  and  example  of  their  divine  Master,  who 
had  taught  them,  "  My  mother  and  my  brethren  are  they 
who  hear  the  Word  of  God,  and  do  it."* 

It  was  not,  therefore,  any  outward  condition  or  cir- 
cumstances, with  regard  to  this  world,  which  determined 
this  brotherhood.  Rank  and  riches  were  no  qualifica- 
tions to  be  admitted  into  the  holy  fraternity ;  neither  did 
poverty  and  meanness  of  birth  exclude  any.  The  single 
question  respecting  any  one,  was  this,  Doth  he  believe  in 
Jesus  Christ,  the  Gou  who  hath  lately  appeared  amongst 
us  to  take  away  our  sins  ?  and  doth  he  manifest  his 
faith  by  love,  or  by  a  life  according  to  the  command- 
ments of  this  God  ?  If  so,  he  is  a  brother,  be  he  rich  or 
poor,  be  his  birth  honourable  or  dishonourable  in  the 
eyes  of  men. 

And  as  the  conditions  of  men,  with  regard  to  their 
outward  worldly  circumstances,  was  of  no  account  iii 
forming  this  brotherhood  amongst   the  first  Christians,  so 

»  Luke  viii.  21  See  also  Matt.  xiii.  45,  47,  48,  49,  50,  and  Mart 
Si.  ai,«2,;«,  34,  35. 


BROTHERLY    LOVE.  21 

fieither  was  the  love,  which  influenced  the  members  ot' 
this  brotherhood,  grounded  in,  or  determined  by,  any- 
mere  natural  affections,  such  as  arise  from  natural  rela- 
tionships, friendships,  and  partial  worldly  attachments 
©ne  towards  another. 

There  is  a  principle,  we  know,  which  often  is  called 
love,  and  passes  for  Christian  love  and  charity  amongst 
men,  which  has  no  higher  source,  no  deeper  ground,  than 
that  of  mere  animal  instinct,  or  natural  similitude,  or 
worldly  associations,  for  the  sake  of  worldly  interests^ 
comfort,  or  convenience. 

This,  however,  was  not  the  principle  which  operated 
to  produce  brotherly  love  amongst  the  apostles  and  first 
Christians.  These  holy  persons  were  wrought  upon  by 
higher  and  more  heavenly  motives  herein,  than  any 
which  arise  from  mere  worldly  connexions  or  relation- 
ships of  flesh  and  blood.  In  this  respect  was  verified 
what  is  written  of  them,  that  they  were  "  born  not  of 
blood,  nor  of  the  will  of  the  flesh,  nor  cf  the  will  of  man^ 
but  of  God."*  Their  attachment,  therefore,  towards 
each  other,  was  a  divine  and  holy  attachment.  It  had 
its  ground  and  source  in  the  great  Father  of  all  spirits. 
It  was  an  holy  principle  of  heaven-born  charity,  which, 
being  eternal  and  stable  as  its  origin,  was  not  subject  to 
those  variations,  changes,  and  caprices,  which  ever  ac- 
company mere  human  and  natural  aifections,-let  them  be 
ever  so  near  and  tender. 

*  Mm  i.  13, 


22  RROTHERLY    LOVE. 

AVc  are  not,  however,  to  suppose,  that  this  love  and 
attachment  of  the  first  Christians  towards  each  other,  was 
merely  spiritual,  unattended  with  work  and  operation, 
nhich  is  tlie  fruit  of  charity  ;  for  it  was  a  principal  les- 
ion of  their  lore,  "  not  to  love  in  word  and  in  tongue 
only,  but  in  deed  and  in  truth."*  They  reverenced  each 
other,  therefore,  as  children  of  heaven  antl  immortality  : 
but  this  was  not  all :  from  this  reverence  they  were  led 
to  exercise  every  outward  act  of  benevolence  one  to- 
wards another  ;  their  lives  were  continually  employed 
in  doing  good  ;  and  it  was  their  supreme  joy  and  de- 
light to  be  serviceable  in  the  smallest  respect  to  any,  who 
bore  the  stamp  and  image  of  the  God  whom  they  wor- 
shipped. 

From  this  short  view,  then,  of  what  tlie  apostles  and 
first  Christians  understood  by  the  brethren,  or  brother- 
hood, and  of  the  nature  and  operation  of  their  love  to- 
wards the  brethren,  it  will  now  plainly  appear  to  every 
considerate  person,  what  is  meant  and  implied  by  this 
sign  or  proof  of  passing  from  death  unto  life  ;  viz.  because 
toe  love  the  brethren. 

To  love  the  brethren,  is  to  love  that  in  others,  which 
is  of  God,  that  is,  the  divine  image  and  likeness  ;  or,  in 
other  words,  all  those  living  and  heavenly  graces,  vir- 
tues, and  excellencies,  which  proceed  from  a  sound  and 
pure  faith  and  love  toward.-?  the  Lord  God  and  Saviour 
Jesus  Christ.  But  this  is  not  all.  To  love  the  brethren 
further  implies,  that  our  love  becomes  operative  in  ^ood. 

*  1  John  Ixu  18. 


BROTHERLY    LOVE,  ^3 

^^orks,  or  in  producing  its  proper  outward  fruits :  it  im- 
plies, therefore,  an  external  life  of  active  benevolence., 
■corresponding  with  that  internal  and  heavenly  principle 
from  which  it  proceeds.  He  who  loves  the  brethren, 
therefore,  not  only  reveres  the  divine  image  and  likeness 
in  his  fellow-creatures,  but  labours  also  continually  to 
cherish,  comfort,  strengthen,  and  bring  it  forth  to  all,  ac- 
cording to  his  utmost  ability  and  the  best  talents  which 
God  has  given  him. 

Let  me  bespeak,  beloved,  your  most  particular  and 
earnest  attention  to  this  mark  and  character  of  a  true 
Christian,  or  of  one  who  hath  passed  from  death  unto 
lifey  that  so  you  may  examine  by  it  the  state  of  your 
hearts  and  lives. 

There  is  nothing  we  are  so  apt  to  deceive  ourselves 
in,  if  we  are  not  well  upon  our  guard,  and  well  enlight- 
ened with  the  genuine  light  of  truth,  as  love  towards  the 
brethren  ;  often  calling  that  brotherly  love,  which  is  no 
such  thing,  but  which  is  possibly  the  very  reverse  ; 
whereby  we  do  essential  mischief  to  our  eternal  in- 
terests. 

Thus,  for  example  ;  the  mere  natural  man  sometimes 
fancies  that  he  has  brotherly  love,  because  he  has  much 
natural  tenderness  and  nff'ection  towards  some  particu- 
lar persons,  to  whom  he  is  united  by  particular  natural 
ties,  either  of  blood,  of  friendship,  or  of  worldly  in- 
terest. 

But  such  natural  affection,  it  is  well  to  be  observed,  is 
a  thing  totally  distinct  from  what  is  called,  in  the  Scrip- 
tores,  brotherly  love,  or  charity  ;  and  therefore  we  fre 


04  BROTHERLY   LOVE. 

queiitly  find,  that  very  wicked  persons  have  as  much,  w 
possibly  more,  of  such  natural  affection,  than  real  regen- 
erate Christians ;  according  to  those  words  of  our  Lord, 
•*'  sinners  also  love  those  that  love  them,  and  sinners  als© 
do  good  to  those  that  do  good  to  them."* 

Natural  affection,  therefore,  is  a  principle  totally  dis- 
tinct from  tl)e  affection  of  Gospel  charity,  or  brotherly 
love.  For  natural  affection  is  a  mere  animal  instinct, 
common  alike  to  the  just  and  to  the  unjust,  to  them 
that  are  passed  from  death  unto  life,  and  to  them  who 
know  nothing  of  such  a  passage  ;  yea,  natural  affection 
is  even  common  to  man  with  the  beasts  that  perish  ;  for 
we  find  that  tbe  beasts,  even  those  which  are  most  fierce 
and  savage,  are  attached,  by  strong  natural  sympathies, 
towards  their  young  and  towards  one  another. 

Do  not,  however,  misunderstand  me,  as  if  I  here  meant 
to  censure  or  debase  1he  principle  of  natural  affection, 
sympathy,  and  tenderness,  whether  amongst  men,  or 
amongst  beasts.  This  is  far  from  my  design  and  mean- 
ing. Such  principles  aiid  affections  have  their  uses  in 
their  proper  times  and  places,  and  when  kept  in  due  or- 
der of  subordination  to  higher  afTections  and  principles. 
All  I  wish  here  to  observe,  and  to  lead  you  to  observe, 
is  this,  that  natural  affection  is  not  Gospel  charity  ;  natu- 
ral tenderness  is  not  brotherly  love ;  natural  feeling  and 
sympathy  is  not  spiritual  grace  and  evangelical  virtue ; 
and  tha^l,  of  consequence,  before  we  can  attain  to  that 
measure  of  Christian  purity  and  perfection,  implied  by 
loving  the  brethren,  we  must  attain  to  some  higher  and 

*  J^uke  vj,  32,  M. 


BliOTHERLY    LOVE.  25 

iTiOre  heavenly  principle  than  that  of  mere  natural  af- 
fection, tenderness,  feeling,  and  sympat^cy. 

But  methinks  I  hear  you  ask,  What  then  is  this  higher 
and  more  heavenly  principle,  which  is  distinct  from  mere 
natural  affection?  It  has  been  already  shown,  in  what 
was  observed  concerning  the  first  Christians.  It  is  to  re- 
gard that  in  others,  zvhichis  born  of  God,  and  to  call  that 
a  brother.  It  is  to  regard,  therefore,  in  one  another,  the 
divine  image  and  likeness,  and  to  love  and  cherish  it  ac- 
cordingly. It  is  to  be  determined  in  our  likings  and  dis= 
Jikings,  our  affections  and  disaffections,  no  longer  by 
mere  natural  or  temporal  principles,  such  as  are  those 
of  the  flesh  and  of  this  world  ;  but  by  spiritual  and  eter- 
nal principles,  such  as  regard  the  family,  body,  and  king- 
dom of  Jesus  Christ, 

Behold  here  the  great  mark  of  distinction  between  the 
love  which  influences  the  mere  natural  man,  and  that 
■which  influences  the  real  and  heaven-born  Christian  ! — 
The  mere  natural  man  loves  according  to  blind  and  par- 
tial instinct.  The  Christian  loves  according  to  an  en- 
lightened and  universal  principle  of  charity.  The  mere 
natural  man  calls  him  brother,  to  whom  he  is  attached 
by  blood,  by  natural  uiendship,  or  by  interest.  The 
Christian  calls  him  brother,  to  whom  he  is  attached  by 
spiritual  bonds  of  faith  and  love,  in  the  same  God  and 
Redeemer.  What  the  naturcd  man,  therefore,  loves  in 
another,  is  somewhat  merely  of  the  flesh,  or  of  this 
world.  What  the  Christian  loves  in  another,  is  some- 
what of  the  Spirit,  and  of  another  world.  The  natural 
man  loves  the  outward  person,  or  personal  qualities,  of 
D 


2o  BROTHERLY    LOVE. 

anolber.  The  Christian  loves  Ihe  inward  spirit,  or  spi» 
rilual  qualities,  that  is,  the  divine  image  and  likeness. 
Thus^the  love  of  ihe  natural  man  is  grounded  in  mere 
nature,  and  has  no  higher  origin  and  end.  But  the  love 
of  the  true  Christian  ascends  high  above  nature  :  its 
source  is  from  heaven  and  the  God  of  heaven  ;  and  its 
end,  like  its  origin,  is  eternal,  being  rooted  in  the  eter- 
nal principles  of  justice  and  judgment,  of  order  and  up- 
rightness, of  sincerity  and  truth  ;  which  constitute  the 
eternal  kingdom  of  Jesus  Christ,  and  being  active,  ope- 
rative, and  fruitful  in  good  works,  according  to  such  prin- 
ciples. 

To  conclude  :  Let  me  earnestly  recommend  to  you, 
beloved,  to  try  and  prove  your  Christian  faith,  and  the 
ground  of  your  Christian  hopes,  and  whether  you  are 
passed  from  death  unto  life,  by  the  marks  and  characters 
of  brotherly  love^  as  above  described. 

This  is  a  sure  test,  which  will  not  deceive  you  ;  and 
without  this,  there  is  no  other  test  on  which  you  may 
safely  depend.  It  is  not,  you  may  be  well  aware,  a 
mere  nominal  faith  or  profession  :  it  is  not  because  you 
belong  to  this  or  that  body  of  Christians,  as  distinguish- 
ed from  others  by  a  name  or  a  form  :  it  is  not  because 
you  have  much  warmth  of  natural  affection,  tenderness, 
and  attachment  towards  particular  persons  ;  still  less  is 
it  because  you  have  a  natural  zeal  for  holy  things,  and 
can  put  up  holy  prayers  to  God  with  your  lips,  and  can 
talk  learnedly  about  God  and  the  things  of  his  kingdom  : 
it  is  not,  I  say,  for  any  or  for  all  of  these  things,  that 
;^ou  Csin  hope  for  acceptance  in  God's  sight  j  for  all  these 


BROTHERLY    LOVE.  27 

* 

qualifications  may  be  the  qualifications  of  very  wicked 
persons,  who  have  no  part  in  the  holy  family,  brother- 
hood, and  kingdom  of  Jesus  Christ,  and  therefore  arc 
not  passed  from  death  imto  life. 

There  is,  then,  but  this  one  single  qualification,  which 
ean  be  a  safe  and  solid  ground  of  your  hope  and  trust, 
viz.  brotherly  love.  But  be  sure  examine  yourselves  well 
concerning  this  qualification,  and  take  heed  that  you  be 
not  deceived  respecting  it.  Mark  especially  the  dis- 
tinction above  ix)inted  out,  between  mere  natural  affec- 
tion and  Gospel  charity.  Naiural  affection  is  of  itself  a 
mere  dead  thing  before  God,  and  receives  all  its  true  life 
from  chctritu.  Howbeit,  charity,  or  brotherly  love,  does 
not  destroy  natural  affection  :  h  only  quickens,  sanctifies 
it,  and  makes  it  eternal  :  it  also  renders  its  operations 
more  regular,  constant,  and  orderly.  Ask  yourselves, 
therefore,  over,  and  over,  some  such  questions  as  these  : 
What  is  it  that  I  love  in  another  ?  Is  it  the  divine  image 
and  likeness,  or  is  it  only  something  of  nature  ?  Do  I 
love  my  neighbour,  not  because  he  is  rich,  not  because 
he  is  learned,  not  because  he  is  esteemed  and  honourable 
in  the  eyes  of  men,  not  because  he  is  agreeable  to  my 
own  natural  temper  and  complexion,  and  still  less  be- 
cause he  is  united  to  me  by  the  bonds  of  blood  and  re- 
lationship ?  but  do  I  love  him  because  he  loves  God  ; 
because  I  see  in  him  a  Godlike  spirit  and  temper ;  be- 
cause he  is  humble,  just,  sincere,  upright,  faithful,  fear- 
ful of  offending  God,  and  seeking  to  attain  unto  a  God- 
like nature  ?  Do  I  therefore  regard,  chiefly  and  princi- 
pally, in  my  fellow-creaturesj  the  divine  ima^e  and  likr- 


28  BROTHERLY    LOVE. 

vess?  and  is  it  Leccme  the  continual  labour  and  dciigli^ 
of  my  life,  and  of  all  my  actions,  to  administer,  in  some 
way  or  other,  according  to  my  talents,  to  the  bringing 
forth,  perfecting,  comforting,  and  cherishing  such  divine 
image  and  likeness  ? 

And  inasmuch  a.-  I  cannot  love  Avhat  is  of  God,  unless 
1  be  of  God  myself;  inasmuch  as  I  cannot  have  any  re- 
spect for  God's  image  and  likeness  in  another,  until  I  my- 
self am  formed  into  his  image  and  like7iess  ;  is  it  lastly 
become  my  daily  labour  and  endeavour  to  be  made  a 
child  of  God  myself,  that  so  I  may  the  better  love  his 
children  as  my  brethren  ? 

Some  such  few  questions  as  these,  seriously  proposed 
and  answered,  would  soon  enable  us  to  determine  out 
state  of  advancement  in  the  divine  favour,  and  how  far 
"vve  were  passed  from  death  unto  life.  May  we  all,  then^ 
through  the  divine  grace  and  mercy,  be  led  to  this  seri« 
ous  examination  of  our  hearts  and  lives,  that  so  we  maj' 
all  attain  unto  the  unspeakable  comfort  of  knowing  that 
we  are  indeed  passed  from  death  unto  life  ! 


THE  LORD  JESUS  CHRIST 


THE  GREAT  HOUSEHOLDER, 


SERMON  IVo 


Matt.  xxi. 


Hear  another  parable  ;    there  was  a  certain  hoiiseholde^r- 
which  planted  a  vineyard,  and   hedged  it  round  about ^ 
and  digged  a  wine-press  in  it,  and  built  a  tower,  arid 
let  it  out  to  husbandmen,  and  went  into  afar  country. 


1  HERE  aire  several  particulars  in  these  words  which 
demand  particulaj  consideration.  There  is  mention  made 
of  a  householder,  of  planting  a  vineyard,  oi  hedging  it  round 
about,  of  digging  2l  wine-press  m  it,  of  buiJding  a  tower,, 
of  letting  it  out  to  husbandmen,  and  of  going  into  a  far 
country. 

Each  of  these  particulars,  we  must  be  forced  to  con- 
fess, is  full  of  wisdom,   and  each  contains  a  wisdom  pe- 
Duiiar  to  itself.     God  cannot  speak  any  thing  superflaous.;, 
D.2 


oO  THE  HOUSEHOLDER. 

or  in  vain.  Wliatsoever  cooies  from  his  mouth  mu^t 
needs  have  in  it  a  deep  and  distinct  meaning,  and  a  mean- 
ing of  use  to  man.  JMan,  therefore,  who  is  >vise,  will 
consider  this  meaning,  and  knowing  that  the  zvord  of 
God  is  the  ^vord  of  eternal  Ife,  he  will  deal  with  it  ac- 
cordingly. He  will  meditate  upon  it,  and  digest  it  well 
in  his  own  mind.  He  uill  be  sure  that  he  comprehends 
and  understands  it  aright.  If  he  finds  any  difficulty 
herein,  it  will  only  increase  his  earnestness  to  have  the 
("iiTiculty  removed.  He  will  be  more  urgent  in  prayer 
tjllicGod  of  the  word,  that  his  eyes  may  be  opened  to 
see  wondrous  things-  out  of  his  lazv.*  And  the  God  of 
the  word  will  not  fail  to  hear  his  prayer,  and  to  open  his 
eyes,  according  as  it  is  written,  "  Then  opened  he  their 
understandings,  that  they  might  understand  the  scrip- 
tures.^^] 

The  first  particular  in  the  above  words  which  demands 
our  attention  is  the  householder,  and  to  the  consideration 
of. this  particular  I  mean  to  confine  myself  in  my  present 
discourse. 

The  Lord  calls  himself  a  householder  in  regard  to  the 
spiritual  house,  his  church,  and  as  having  the  supreme 
rule,  government,  and  direction  in  all  things  relating  to 
that  spiritual  house. 

This  spiritual  house,  the  church,  is  that  congregation 
<^f  men  throughout  the  face  of  the  whole  earth,  who  are 
influenced  and  guided  by  eternal  principles  of  justice  and 
'if  judgment,  derived  from  the  word  of  God,  agreeable  to  . 

*  Psalm  cxix.  18. 
t  Liikcxxiv.  45. 


THE  HOUSEHOLDER*  St 

(he  Lord's  description,  where  he  says,  "  My  mother  and 
my  brethren^  (that  is,  my  famiJy  or  household,)  are  these 
which  hear  the  word  of  God  and  do  it,* 

It  is  not  wood  and  stone  therefore  which  constitutes  a 
churchy  properly  speaking  ;  neither  is  it  any  particular 
ceremony  or  tbrm  of  worship ;  nor  yet  any  particular 
doctrine,  or  form  of. speculative  faith:  all  these  things 
may  exist  in  all  perfection,  and  yet  there  may  be  nothing 
of  God's  church  :  the  reason  is,  God's  church  consists  of 
spiritual  and  living  principles  of  eternal  mercy,  good- 
ness, charity,  and  truth",  derived  from  his  word,  and  ope- 
rative in  the  lives  of  those  who  hear  and  keep  it. 

The  whole  race  of  mankind  throughout  the  earth  may 
be  considered  as  divided  into  two  great  families,  one 
consisting  of  all  such  as  fear  God,  and  keep  his  com» 
mandments  in  heart  and  life  ;  the  other  consisting  of  such 
as  do  not  fear  God  and  keep  his  commandments  in  heart 
and  life,  but  only  in  word  and  gesture. 

The  eye  of  man  cannot  at  all  discern  between  these 
two  fainilies,  so  as  to  distinguish  in  all  cases  the  one  from 
the  other,  or  who  belongs  to, the  one,  and  who  to  the 
other ;  but  the  eye  of  God  discerns  them  clearly,  and 
distinguishes  them  most  minutely  ;  I  know,  saith  he,  my 
sheep  ;t  and  seen  by  that  eye,  they  are  as  different  as 
light  and  darkness,  or  as  heaven  and  hell.  They  are 
ihe  sheep  on  the  right  handy  and  the  goats  on  the  left. 

The  family  of  those  who  fear  God,  and  keep  his 
commandments  in  heart  and  life,  is  called  his  church,  or 

*  Luke  viii.  21. 
f  John  X.  t6: 


52  THE  HOtTSETfbtD-Eltl#- 

household.  My  sheep,  saith  Christ,  hear  my  voice:^  Thi?^- 
family,  howsoever  separated  as  to  place  or  distance,  h 
closely  united  as  to  mind  or  spirit ;  and  howsoever  di 
vided  by  external  forms  and  ceremonies  of  worship,  or 
t>y  external  articles  and  confessions  of  faith,  is  yet  inter- 
nally one  family,  undivided,  by  virtue  of  a  pure  love  to- 
wards God  and  towards  each  other. 

The  cause,  as  well  as  the  centre,  of  this  undivided- 
union  of  this  holy  family,  is  God  himself,  and  his  life. 
The  reason  is,  each  member  of  this  blesued  family  re- 
spects God  and  his  life  in  the  highest.  The  will  of  God 
is  their  will,  and  the  wisdom  of  God  is  their  wisdom  ;  and 
by  this  one  will  and  one  wisdom  they  are  intimately 
united  with  God,  and  thereby  with  each  other,  agreea- 
ble  to  wliat  is  expressed  in  the  prayer  of  Christ,  where 
he  says,  speaking  of  this  family,  i'liat  they  all  may  be 
one,  as  thou,  Father,  art  in  me,  and  I  in  tliee,  that  they 
also  may  be  one  in  us.\ 

For  as  in  the  natural  body  of  man  there  is  an  infinite  va- 
riety of  organs  and  of  members,  which  are  yet  all  urrited  in 
one,  by  partaking  of  the  *one  common  life  of  the  soul  or 
spirit,  even  so  it  is  in  the  spiritual  body  of  Christ,  which 
is  his  church  or  household.  The  msmbers  of  this  body 
are  of  an  infinite  variety  ;  but  inasmuch  as  they  all  par- 
iake  of  the  one  common  life  of  God,  as  their  soul  or 
•spirit,  therefore  they  form  one  single  and  undivided 
t)ody. 

^  John  X.  27. 
•John  xvH,  3t. 


THE  HOUSEHOLDER.  a3^ 

Here  then  we  may  see  how  the  Lord  Jesus  Christ  is 
the  great  householder,  and  why  he  calls  himself  by-  that 
significative  name.  He  has  the  supreme  rule,  govern- 
ment, and  direction,  in  this  his  church  or  household,  by- 
virtue  of  that  one  common  life  of  love  and  wisdom,  which 
the  members  thereof  receive  from  him.  For  inasmuch 
as  the  will  of  Jesus  Christ  is  the  will  of  the  church,  and 
the  wisdom  of  Jesus  Christ  is  the  wisdom  of  the  church,  it 
-nust  needs  be  that  Jesus  Christ  must  be  all  in  all  in  the 
church,  and  thus  have  all  power,  dominion,  sovereignty^ 
and  guidance  therein. 

Not  that  it  is  to  be  understood  as  if  this  power,  do- 
minion, sovereignty,  and  guidance  of  Jesus  Christ  was 
arbitrary  or  compulsive.  This  is  not  the  case  ;  nor  doth 
Jesus  Christ  ever  exercise,  or  is  willing  to  exercise,  any 
such  arbitrary  and  compulsive  authority.  He  leaves  all 
his  children/ree,  and  he  wills  them  to  continue  so.  He 
doth  not  require  any  forced  service,  but  the  service  of  a 
perfect  freedom  "  The  princes  of  the  Gentiles,  saith  he, 
exercise  dominion  over  them,  and  they  that  are  great  ex- 
ercise authority  upon  them  ;  but  it  shall  not  be  so  among 
you^^  They  who  serve  him  from  compulsion,  from 
that  moment  separate  themselves  from  his  family,  and 
become  those  hirelings,  of  whom  it  is  written,  "■  The 
hireling  fleeth  because  he  is  an  hireling,  and  careth  not 
for  the  sheep.""]  The  reason  is,  none  can  be  of  the  fa- 
mily of  the  blessed  Jesus,  but  they  who  serve  him  from 
a  principle  of  love,  and  the  service  of  love  is  the  service 
of  pure  liberty  ^nd  freedom.     Therefore  the  Lordsailbj 

*  M^tt.  XX.  25. 
f  Jobo  X,  13. 


34  THE   HOUSEHOLDER. 

in  another  place.  "  //  ttie  Son  shall  make  you  free,  then 
tire  ye  free  imleedy* 

But  though  the  dominion  of  Jesus  Christ,  as  the  great 
Householder  of  his  church  and  family,  is  not  arbitrary  or 
compulsive,  yet  it  is  not  hereby  to  be  understood  as  if  it 
was  not  most  full  and  complete.     Its  fulness  and  com- 
pleteness consist  in  this,  that  there  is  a  fulnes?^  and  com- 
pleteneGS   of  all   blessing,  of  all   protection,  of  all   de- 
liverance from  evil  and  error,  and  of  all  establishment  in 
heavenly  virtues,  graces,  and  powers,  continually  com- 
municated from  the  divine  householder  to  the  household. 
£11  power,  saith   the  blessed  Jesus,  is  given  unto  me  in 
heaven  and  in  earth ^'\  by  which  he   doubtless  mennt  a/^ 
porver  of  blessing,  of   protection,   and   of  deliverance. 
The  members  of.  his    household    are   made    partakers  of 
this  divine  power,   and  become  sensible  of  its  wonderful 
efficacy,  according  as  it  is  written.  To  as  many  as  receiv- 
ed him,  to  them  gave  lie  porver  to  become  the  sons  of  God.^ 
Uniting     themselves     to     the    will    and    wisdom    of 
their  most  high  and  holy  Lord,  they   perceive  herein  a  . 
fulness  of  all  heavenly    consolatioji  and  guidance.     Se- 
parating   themselves  from  whatever    is  contrary  to  that 
will  and  wisdom,  they  are  convinced  they  have  deliver- 
ance from  all  evil  and  error.     Whilst  the  life  and  love  of 
God  is  their  life  and  love,  they  know  that  no  mischief 
can  befall  them.     Whilst  the  wisdom  and  truth  of  Ged, 


*■  Jo!ln  viii.  36. 
f  Matt,  xxviii.  12. 
4  J  oho  I.  IZ, 


V 


THE  HOUSEHOLDER.  3S 

is  their  wisdom  and  truth,  they  know  that  no  delusion  can 
deceive  and  mislead  them. 

Not  that  this  household  of  God,  though  under  the  im- 
mediate keeping  and  protection  of  the  divine  House- 
holder, is  to  be  understood  as  being  totally  exempt  from 
sorrows  and  from  perplexities^  for  it  endures  many  :  but 
then  herein  are  fulfilled  the  words  of  its  God,  *'/?i  the 
Ti}orld  ye  shall  have  tribulation ;'''^^  and  again,  "  Ye  shall 
he  sorrowful,  hut  your  sorrow  shall  be  turned  into  joy.''^^ 
The  sorrows  and  perplexities,  therefore,  of  this  heavenly 
household,  are  distinct  from  the  sorrows  and  perplexities 
-of  those  who  are  not  of  that  household ;  and  they  are 
distinct  in  this,  that  sooner  or  later,  the  trouble  of  the 
former  is  turned,  by  the  divine  householder,  into  joy, 
and  their  perplexity  into  the  clearness  of  satisfactory 
conviction  respecting  the  providences  of  God.  As  the 
sorrow  and  perplexity  of  the  world  therefore  worketk 
death,  so  the  sorrow  and  perplexity  of  those  who  are  of 
th€  family  of  Jesus  Christ,  worketh  life  and  peace,  or, 
as  the  apostle  €xpresseth  it,  "  Their  light  affliction, 
which  is  hut  for  <t  moment,  worketh  for  them  afar  more 
exceeding  and  eternal  weight  of  glory  ^^'"^ 

What  hath  been   here  said  concerning  the   church  or 

household  of  God  in  general,   is  true  of,  and  may  easily 

be  applied  to  the  church  in  every   individual.     Every 

individual  man   becometh   a  church  or  household  of  the 

most  high   God,  in  proportion  as  he  knoweth  and  loveth 

*Johnxvi.  33. 
t  John  xvi.  20. 
1 2  Cor.  i7.  17. 


3B  THE  HOUSEHOLDER, 

that  God.  And  so  far  as  every  individual  becometla 
such  a  church  or  household,  so  far  he  experienccth  of 
the  blessing,  protection,  guidance,  and  deliverance  of 
the  divine  hoitseholder.  For  so  far  the  divine  house- 
holder is  all  in  all  to  him.  He  no  longer  obeys  his  own 
will,  and  consults  his  own  wisdom,  but  he  obeys  the 
will,  and  consults  the  wisdom  of  the  God  who  dwells 
with  him.  The  will  and  wisdom  of  God  become  thus 
by  degrees  his  will  and  wisdom.  Herein  he  finds  sure 
deliverance  from  evil,  error,  and  misery,  and  at  the 
tame  time  a  gradual  elevation  into  the  sphere  of  the 
divine  blessing,  protection,  and  guidance.  From  that 
moment  all  is  sure  to  go  well  with  him  ;  he  rises  above 
the  regions  of  disappoinlfnent  and  uncertainty;  and 
though  he  may  stiil  experience  trouble  and  trial  for  his 
further  purification,  yet,  inasmuch  as  he  trusteth  all 
his  concerns  to  the  care  of  the  great  householder  in  him- 
self, his  very  troubles  and  trials  are  converted  into 
means  of  eternal  good.  ^ 

To  conclude.  A  question  of  infinite  magnitude  will 
naturally  arise  in  every  sincere  mind,  from  what  hath 
been  said,  viz.  Do  I  belong  to  the  general  church  and 
household  of  God  ?  and  am  I  a  church  and  household  in 
particular?  This  question,  important  as  it  is,  cannot  per- 
haps be  answered  better  than  by  these  further  questions  : 
Have  I  a  sincere  respect  unto  the  divine  householder  in 
myself?  Do  1  desire  to  submit  my  own  will,  to  be  ruled 
by  his  will,  and  my  own  wisdom  to  be  directed  by  his 
v/isdom  ?  Is  this  become  the  ruling  principle  of  my  rc- 
-ligion,  thus  ever  to  seek  the  life  of  God  above  all  things. 


THE    HOtrSEHOLDER.  .37 

^nd  to  exalt  it  to  dominion  in  myself?  Have  I  ceased 
from  the  vain  hope  of  being  saved,  because  I  am  a  nomi- 
nal member  of  this  church,  or  of  that,  according  to  the 
distinctions  of  men  ?  And  do  I  know  that  there  is  no 
salvation  but  in  the  church  of  Jesus  Christ ;  and  that  the 
single  condition  of  being  admitted  into  this  saving  church, 
is  to  renounce  evil,  because  it  is  contrary  to  Jesus 
Christ,  and  to  love  and  practise  what  is  good,  because  it 
is  from  Jesus  Christ,  and  leadeth  to  conjunction  with 
him  ?  Do  I  ground  thus  my  expectation  of  acceptance 
with  God,  not  so  much  in  mere  words,  and  forms,  and 
ceremonies  of  worship,  as  in  the  sincerity  of  my  worship , 
not  so  much  in  the  confession  of  my  lips,  as  in  the  purity 
of  my  life ;  not  so  much  in  mere  speculative  opinions,  as 
in  a  hearty  and  operative  love  towards  God  and  my 
neighbour  ? 

Blessed  is  he,  whose  heart  shall  give  him  a  satisfactory 
answer  to  these  questions  !  Blessed  is  he,  who  shall  have 
the  infinite  honour  and  happinea>  of  belonging  to  the 
holy  family  and  household  of  Jesus  Christ  !  Blessed  i^ 
he,  who  is  able  to  call  Jesus  Christ  his  householder,  and 
to  trust  in  him  accordingly  ! 

And  may  we  all  be  wise  to  secure  to  ourselves  thii 
bussing  I     AMEN, 


E 


QN   THE 

SPIRITUAL  VINEYARD 

OF  THE 
LORD'S  PLANTING, 


SERMON  V. 


Matt.  xxi.  S3. 

Hear  another  parable  :  There  loas  a  certain  house- 
holder which  planted  a  vineyard,  and  hedged  it 
round  about,  and  digged  a  zuine-press  in  it,  and 
built  a  tower,  and  let  it  out  to  husbandmen,  and 
went  into  a  far  country *^ 


IN  the  preceding  discourse,  I  endeavoured  to  shew 
what  we  are  here  to  understand  by  the  term  householder, 
and  how  this  significative  name  is  applied  to  the  Lord,  to 
denote  his  entire  dominion  and  rale  in  his  household,  the 
chnrch. 

I  shall  now  proceed  to  consider  the  next  particular 
which  presents  itself  in  these  words  of  the  parable,  viz. 
the  planting,  a  vineyard,  and  point  out  the  lesson  of  holy 


40  THE    HOUSEHOLDER 

and  edifying  instruction,  which  the  Lord  intended  hereiu 
for  all  his  true  disciples. 

There  is  much  mention  made  of  vineyards^  of  viaes^ 
of  grapes^  and  of  wine,  in  the  s*acred  Scriptures ;  but 
p.erhaps  few  people  consider,  as  they  ought,  that  by 
these  things  ore  signified,  and  meant  to  be  expressed, 
apiritual  and  heavenly  things  relating  to  the  Lord  and 
his  church. 

That  vineyard  hath  such  a  spiritual  signification,  must 
J)e  evident  to  every  one  who  will  read,  with  any  degree 
of  serious  attention,  the  5th  chapter  of  the  prophet  Isai- 
ah, where  the  prophet  begins  with  saying,  "  Now  will  I 
sing  to  my  zcell-bdoved  a  song  of  my  beloved,  touching  his 
vineyard.  My  well-beloved  hath  a  vineyard  in  a  very 
fruitful  hill.''^  And  after  describing  several  particulars 
concerning  this  vineyard,  and  especially  concerning  its 
unfruitfulnr-ss,  he  concludes  his  parable  with  these  words: 
"  The  vineyard  of  the  Lord  of  hosts  is  the  house  of  Israel, 
and  the  men  of  Jiidah  his  pleasant  plant ;  and  he  looked 
for  judgnicni,  but  behold  oppression;  for  righteousness, 
but  behold  a  cry.'''\ 

From  this  passai^c,  it  must  be  very,  plain  to  every  in- 
lelligefit  mind,  that  by  vineyard  is  here  signified  and  de- 
scribed the  Lord's  church,  as  to  those  spiritual  and  liv- 
ing principles  whiclj  constitute  the  church  ;  and  there- 
fore, when  this  vineyard  became  unfruitful,  or  when  those 
spiritual  principles  were  perverted  and  abused,  it  is  said, 

*"  Whnt  is  here  rfnderpd  di  veri/  fmiffnl  hill,  is  in  tlie  original 
ppS»  iOC"p— wliicb  is  literally,  /«  "  '-"r'l  //.f  son  of  oil.  .^ 
f  Verse  7. 


PLANTING  A  VINEYArRD.  41 

^^  He   looked  for  judgment,  but  behold  oppressicii ;  for 
righteousness^  but  beJwld  a  cry,''''* 

Agreeable  to  this  spirittKal  sense  and  signification  o 
the  word  vineyard^  it  is  written  again  in  the  same  pro- 
phet, speaking  of  the  pure  and  uncorxupted  church,  "  hi 
that  day  answer  ye  her,  A  vineyard  of  pure  wine,  I  Je- 
hovah do  keep^  it,  I  will  water  it  every  moment  :"t  and 
again,  speaking  of  the  church  in  its  state  of  trial  and 
trouble,  "  In  the  vineyards  there  is'  no  singing  nor  rejoic- 
ing :^''\  and  again,  speaking  of  the  church  perverted  and 
desolated,  "  Jehovah  rt'iY/ en^fef  wto  judgment  with  the 
elders,  for  ye  have  burned  up  the  vineyard  :"§  and  again^ 
in  Jeremiah,  "  Many  shepherds  have  destroyed  my  vine- 
yard ;  they  have  made  it  a  wilderness  ;"|j  and  agreeable 
to  the  ^ame  sense  of  the  word,  the  Lord  calls  himself  a 
vine,  sayingj  "  I  am  the  true  vine,  and  my  Father  is  the 
busbandman."*^ 

From  this  spiritual  sense  and  signification  then  of  the" 
y;[ox<\  vineyard,  as  used  in  the  sacred  writings,  it  will  ap- 
pear very  manifest  to  every  thinking  person,  what  is 
meant  by  planting  a  vineyard^  as  ascribed  to  the  house- 
holder in  the  words  of  my  text.  The  householder,  it  has 
been  already  shewn,  denotes  the  Lord  Jesus  Christ  as  the 
supreme  head  and  ruler  of  his  church  ;  and  by  his  plant* 

*ls3\sh  V.  7, 
f  Chap,  xxvii.  2,/4. 
i  Chap.  xvi.   10. 
^Chap.  iii.  14. 
i!  Chap.  iii.  10.^ 
^  **  John  XV.  1 . 

F.2 


42  THE    HOiySEHOLDEir 

mg  a  vineyard  therefore  nothing  else  can  possibly"  be 
signified  or  understood,  but  the  implantation  of  spiritual 
liruthfrom  him  and  his  zvord  in  the  chtvch,  n^herebij  spiri- 
tual good,  Zi'hich  is  the  saving  good  of  holy  love  and  cha- 
rity, may  be  produced  and  rendered  fruiful  and  ope- 
rative. 

May  I  bespeak  your  most  serious  attention  to  this  par- 
ticular oC  the  parable,  according  to  this  its  spiritual  sense 
:in  I  interj)retation ! 

The  church  of  God  cannot  possibly,exist,  either  gene- 
rally or  individually,  n  itho-Jt  the  knowledge  of  God,  and 
the  knowledge  of  God  cannot  possibly  be  derived  from 
any  other  source  than  his  holy  word,  as  it  is  written. 
The  Lord  giveth  wisdom,  out  of  his  mouth  comeih  know- 
ledge and  understanding. 

The  true  vine  therefore  is  the  genuine  truth  of  God's 
holy  word,  and  the  true  vineyard  are  all  they  who  re- 
ceive this  truth,  and  suffer  it  to  grow  in  tlieir  hearts,  and 
bring  forth  fruit  in  their  lives. 

Jesus  Christ  brought  this  vine  flown  from  heaven,, 
when  the  eternal  Word  was  made  flesh;  and  he  willed  it 
to  be  planted  throughout  the  earth,  when  he  said  unto 
Ills  apostles,  "  Go  teach  all  nations,  and  preach  the  gospel 
to  every  creaturc.^^^  From  that  time  it  grew  and  flourish- 
ed and  became  a  great  tree  in  the  earth,  and  the  men  of 
tlie  vineyard  did  eat  plentifully  of  its  heavenly  fruits, 
and  were  nourished  thereby  in  the  wisdom,  peace,  and 
righteousness  of  an  immortal  life. 

Jcsui  Christ   doeth  the  same  at  this  day — his  Gospel 

'      '"'Matt,  xxviii.ia,    Mark  xvi,  1:». 


PLANTING    A    VINEYARD.  43' 

is  still  the  same  heavenly  vine  that  it  was  seventeen  hun- 
dred years  ago — the  truth  of  God  cannot  change,  or  be 
affected  by  the  vicissitudes  of  time  :  wheresoever  tliere- 
fore  there  is  a  believing  heart,  there  the  heavenly  vine  is 
still  planted,  and  there  also  it  still  bringeth  forth  its  hea- 
venly, blessed,  and  eternal  fruits. 

But  do  not  all  Christians  alike  receive  the  truth  of 
God  ?  Is  not  the  Gospel  preached  to  all  ?  And  are  not  ali 
therefore  the  vineyard  of  the  Lord  of  Hosts,  having  the 
true  vine  implanted  in   them,  and  partaking  of  its  fruits  ? 

I  answer — All  Christians  alike  receive  the  knowledge 
of  God  in  their  understandings,  and  so  far  as  they  do  this^ 
so  far  the  heavenly  vine  is  implanted  in  them,  and  they 
become  in  some  sense  the  vineyard  of  God  ;  but  it  doth 
not  follow  from  hence  that  all  Christians  partake  alike 
of  the  fruits  of  the  vineyard. 

We  know,  from  the  unerring  testimony  of  the  word  of 
God,  that  there  is  the  vine  of  Sodom,'^  as  well  as  the  vine 
of  S ibmah  ;'\^-there  is  the  strange  vine,^  as  well  as  the 
noble  vine  ;§ — there  is  also  the  empty  vine  /jj  as  well  as 
the  fruitful  vine;  *■* — and  therefore,  though  every  one 
is  in  some  sense  a  vineyard  of  God,  as  having  the  hea- 
cenly  vine  of  the  knowledge  of  God  implanted  in  his 
aider  standing,^  yet  the  nature  and  ihe  f^uit  of  this  vine  is 


*  Deut.  xxxli.  32. 
f  Isaiah  xvi.  8,  9. 
\  Jer.  ii.  21. 
5  Jer.  ii.  21. 
li  Hosea  x.  1. 
**  Isaiah  xxi^ii.  2.  . 


44-  THE    HOCSEHOLDElt 

different  with  all,  and  will  depend  altogether  upon  other- 
circumstances. 

In  some  cases  this  vine  may  be  wholly  barren  and 
'Without  fruit  — m  other  cases  it  may  yield  fruit  of  a  poi- 
sonous an-J  noxious  quality,  which  are  the  wild  and  soitr 
grapes*  spoken  of  by  the  prophet,  and  the  grapes  of 
gal'  t  described  by  Moses — in  other  cases  it  may  yield 
good  grapes,  from  whence  is  produced  that  heavenly  vine. 
of  which  tlie  Lord  speaks  to  his  disciples,  when  he  saith, 
/  will  drink  no  more  henceforth  of  the  fruit  of  the  vine,  un* 
til  that  day  when  I  drink  it  new  with  you  in  my  Father''s 
kingdjin,  J 

But  methinks  I  hear  you  ask,  What  is  the  cause  of 
this  difference  in  {\\e  fruits  of  the  vineyard?  If  the  same^ 
vine  of  heaven  be  implanted  in  all,  how  comes  it  to  pass 
that  it  doth  not  bring  forth  the  same  fruit  in  all,  both. 
in  quantity  and  quality  ?  Can  the  vine  of  Sibmah  be 
changed  mio  the  vine  of  Sodom^  or  csinihe  choice  vine  be- 
come the  strange  vine  ? 

I  .nswer— The  nature  and  fruit  of  the  vine  must  ever 
depend  upon  the  nature  of  the  soil  or  ground  in  which  ii 
is  i.nplanted,  and  upon  the  culture  thereof — or  to  speak 
plaii'y,  and  without  a  metaphor,  the  knowledge  of  God  and 
hii  (ruth,  implanted  in  mdi\\' s,  understandings  will  ahvn^'s 
take  its  quality  and  fruifuhiess  irom  the  love  of  God  and 
his  goodness f  as  operative  in  man'^  will  and  in  his  life, 

*  (saiah  v.  1  Ezck.  xviii.  2. 
f  D.'Ut  xxxii.  32. 
?  Matt.  xxvi.  23. 


PLANTING    A    VINEYARD.  4^ 

The  knowledge  of  GoJ  without  the  love  of  God  is^ 
totally  barren,  and  can  produce  no  fruit — the  love  of 
God  is  the  only  soil  in  which  the  truth  of  God  can  pos- 
sibly grow  and  flourish — "  If  a  man  love  yne,"  saith  the 
blessed  Jesus,  "  he  will  keep  my  words  ;"*■  the  reason  is, 
the  love  of  Jesus  delights  in  the  words  of  Jesus,  and 
therefore  cherisheth  and  keepeth  them  ;  but  if  this  love 
be  Wiinting,  there  is  then  nothing  left  by  which  the  v/ords 
or  truth  of  Jesus  can  be  kept ;  the  consequence  is,  they 
become  barren,  and  unfruitful,  and  dead. 

Here  then  we  may  see  a  reason  why  the  choice  vine 
may  become  a  strange  vine,  and  instead  of  bringing  forth 
good  grapes  J  may  bring  forth  TJi'ild  grapes.  If  the  know- 
ledge of  God  be  not  cherished  by  the  love  of  God  ;  or  in 
other  words,- if  the  manifestation  of  the  truth  of  God  in 
man's  understanding,  be  not  cherished  by  the  desire  of 
heavenly  good  in  his  will,  the  consequence  must  certain- 
ly be,  that  the  knowledge  and  the  truth  will  be  perverted 
and  corrupted  through  the  natural  evils  predominant  in  the 
mind.  In  this  case  there  will  either  be  no  fruitfalness  at 
all,  or  a  fruitfulness  in  much  evil  and  iniquity,  as  it  is 
expressed  in  the  prophet,  "  Me  looked  for  judgment,  but 
behold  oppression  ;  for  righteousness,  but  behold  a  cry."t 
and  thus  the  noble  vine  will  be  turned  into  a  strange  vine, 
as  it  is  written  in  another  prophet,  "  I  had  planted  thee 
a  noble  vine,  wholly  a  right  seed  ;  how  then  art  thou 
turned  into  the  degenerate  plant  of  a  strange  vine  uuto 
aie?"t 

*  John  xiv.  23, 
f  Isaiah  v.  7. 
X  Jer.  ii.  2l.j     ' 


4^  THE    HOUSEHOLDER 

To  conclude.  What  hath  been  now  said,  beloved^ 
demands  your  most  serious  consideration  as  Christians^ 
and  as  men.  In  each  of  jou  hath  been  planted,  by  tiie 
great  householder,  the  heavenly  vine  of  evangelical  Irutk 
and  knowledge. 

Your  hearts  are  the  respective  vineyard's  in  which  this 
plant  of  heaven  and  iuiniortalily  was  intended  to  grow, 
and  bring  forth  its  blessed  fruits,  that  you  may  eat 
thereof,  and  live  for  ever. 

You  have  no  one  concern  either  in  time  or  in  eternity, 
which  will  admit  of  the  smallest  comparison,  vvitli  that 
which  respects  this  vine. 

If  it  flourishes  and  bears  its  proper  fruit,  all  then  will 
go  well  with  you;  you  will  feed  upon  that  fruit;  you 
will  be  nourished  by  it  myoMv  inner  man,  with  all  the 
graces  and  virtues  of  an  heavenly  and  everlasting  life  • 
the  great  householder  will  bless  it  to  you  with  his  contin- 
ual blessing  ;  and  in  the  language  of  the  inspired  pen- 
man, "Your  threshing  shall  reach  to  the  vintage,  and, 
the  vintage  shall  reach  to  the  sowing  tiine."* 

The  contrary,  however,  must  come  to  pass,  if  this,, 
your  heavenly  vine,  dolh  720^  flourish — in  this  case  your 
spiritual  life  nuist  perish  with  that  Vvhich  can  alone  sup- 
port it  ;  if  your  vine  becomes  a  dead  branch,  ye  will 
become  dead  branches  also,  and  in  you  will  be  fulfilled 
that  terrible  prophecy  of  jold,  "  They  shall  also  build 
houses,  but  not  inhabit  them ;  and  they  shall  plant  vine' 
yards,  but  not  drink  the  wine  thereof."!  • 

*  Levit.  xxvi.  5. 
tZe^lLi.  13., 


PLANTING    A    XtiNEYARD*  47 

But  you  ask,  How  then  shall  we  so  live,  that  our  vine 
may  Jlourishj  and  not  die  ? 

Infinitely  important  as  the  question  is,  it  has  been  al- 
ready answered  in  what  was    observed  above.     Live  so, 
Ihat  your  knowledge  of  God  may  not  be  left  destitute  of 
the  life  and  the  love  of  God.     To  the  truths  of  the  Gos- 
pel which  you  have  received,  join  the  devout  practice 
thereof,  that  so  the  evangelical  powers  and  sanctities  ma- 
nifested in  your  understandings^  may  influence  also  your 
wills   and  your  actions.     For  this  purpose  take  heed  of 
resting  your  salvation  on  mere  thought  or  belief  alonej 
independent  of  work.     Remember,  that  it  is  the  supreme 
love  or  ruling  desire^  which  constitutes  the  man,  and  eve- 
ry man  is,  in  the  sight  of  God,  what  he  principally  loves 
or  desires  to  be.     If  then  you  are  wise  to  join  holy  love  to 
lioly  knowledge.,  and  heavenly  desires  and  doings  to  heaven- 
ly thoughts — if  you  are  wis«  to  live  the  life  of  Christ,  as 
well  as  to  understand  the  doctrine   of  Christ,  your  vine 
will  then  assuredly  live  and  flourish  ;  "  the  hills  shall  be 
covered  with  the  shadow  of  it,  and  the  boughs  thereof 
shall  be  like  the  goodly  c^dar  trees  ;"*    it  shall  give  its 
fruit,  and  its  fruit  shall  nourish  in  you  that  everlasting 
life  of  righteousness,  joy,  and  peace,  whi<:h  the  great 
householder  implanteth  and  supporteth  in  all  those  who 
cultivate  his  vineyard  by  keeping  his  commandments. 

AMEN. 

f -Ffiala  ten.  It' 


ON   THE 

HEDGE  ROUND  THE  VINEYARD, 

AS  DENOTING   A    DISTINCTION    OF    PRINCIPLES  IN   TH^ 
REGENERATE  LIFE. 


SERMON  VL 


Matt.  xxi.  35. 

Hear  another  parable  :  There  was  a  certain  house- 
holder which  planted  a  vineyard,  and  hedged  it 
round  abuuc^  and  digged  a  wine-press  in  it,  and 
built  a  tower,  and  let  it  out  to  husbandmen,  and 
went  into  afar  country. 


In  the  two  preceding  discourses  I  have  endeavoured  to 
shew  what  we  are  here  to  understand  by  a  certain  house" 
holder,  and  what  by  his  plantiiig  a  vineyard  ;  I  shall  now 
proceed  to  shew  further  what  is  the  lesson  of  instructioa 
intended  for  us  in  these  words,  He  hedged  it  round 
about. 

F 


60  THE  HOUSEHOLDER. 

That  the  hedge  here  spoken  of  has  a  spii^itual  signi/i' 
cation,  must  be  very  plain  to  every  intelligent  mind,  not 
only  on  account  of  its  reference  in  this  place  to  a  spir- 
itual vineyard,  which  is  the  Lord's  church,  but  also  be- 
cause it  is  frequently  applied  in  such  a  spiritual  sense  in 
other  parts  of  the  sacred  scriptures. 

Thus  saith  the  Lord  in  Isaiah,  speaking  of  the  church, 
which  through  evil  of  life  was  become  desolate,  /  will 
take  away  the  hedge  thereof*  denoting  its  entire  de- 
struction. Thus  also  in  Ezekiel,  speaking  of  lying  or 
foolish  prophets,  the  Lord  saith,  Ye  have  not  gone  up 
into  the  gaps,  neither  made  up  the  hedge  for  the  house  or 
Israel,  to  stand  in  the  battle  in  the  day  of  the  Lord ;] 
where  it  must  be  very  manifest  that  hedge  was  a  spir- 
itual signification,  because  applied  to  ihe  house  of  Israel, 
which  is  the  Lord's  church.  So  again,  speaking  of  the 
scarcity  of  goodness  and  truth  in  the  church,  the  Lord 
saith,  /  sought  for  a  man  among  them,  that  should  make  uf 
the  hedge,  and  stand  in  the  gap  before  me,  for  the  land^ 
that  I  should  not  destroy  it ;  but  I  found  none.^ 

From  these,  and  many  other  similar  passages  in  the 
sacred  scriptures,  where  mention  is  made  of  hedges,  it 
must  be  rery  evident  that  somewhat  spiritual  relating  to 
the  Lord's  kingdom,  or  church,  is  intended  to  be  ex- 
pressed thereby. 

*  Isaiah  v.  6- 
f  Ezek.  xiii.  5. 
f  E?ck.  xxii,  St, 


THE  HOUSEHOLDER.  51 

What  that  spiritual  somewhat  is,  which  is  signified  and 
expressed  by  hedges,  will  appear  very  plain  to  the  most 
ordinary  understanding,  from  the  consideration  of  a  na- 
tural hedge,  its  end  and  use. 

Every  one  knows  that  a  natural  hedge  has'  toDO  uses ; 
it  is  intended  as  a  boundary  of  distinction  or  separation, 
and  it  is  intended  also  as  a  boundary  of  defence  and. 
security. 

This  is  the  case  also  with  the  spiritual  hedge,  with 
which  the  vineyard  or  church  of  the  great  householder 
is  encompassed.  It  is  principally  for  these  two  pur- 
poses, first,  for  distinction  or  separation,  and  2dly,  for 
defence  or  security. 

I  propose  to  consider  the  spiritual  hedge,  under  both 
these  views,  and  1st,  as  it  serves  for  distinction  or  sepa- 
ration In  the  heavenly  vineyard. 

It  has  been  already  shewn,  in  speaking  of  the  great 
householder  and  of  his  household  the  church,  how  all 
mankind  are  divided  into  two  great  families,  one  con- 
sisting of  those  who  fear  and  serve  God  in  heart  and 
life,  the  other  of  those  who  do  not  fear  and  serve  God  at 
all,  but  only  in  words  and  in  gestures. 

The  spiritual  hedge,  in  the  most  general  sense  of  it,  is 
what  divides  or  separates  between  these  two  families, 
thus  distinguishing  between  the  Lord's  viheyard  and 
what  is  not  the  vineyard,  so  that  they  may  be  clearly 
known  and  discerned,  the  one  from  the  other. 

This  hedge  of  distinction  and  separation  is  known 
only  unto  God,  and  not  at  all  unto  man.  The  reason  is, 
because  it  relates  only  to  the  spirits  of  men,  or  to  the 


5S  THE  HOUSEHOLDER. 

internal  many  and  not  so  much  to  the  natural  or  external 
man,  and  God  alone  is  acquainted  with  the  state  of  men's 
spirits,  or  of  their  internal  man,  according  as  it  is  writ- 
ten, /  know  my  sheep. 

As  to  the  external  man,  the  hedge  of  distinction  in  the 
lieavenly  vineyard  is  not  so  manifest.  The  true  mem- 
bers of  the  Lord's  living  body,  the  church,  appear  owt- 
wardly  h'ke  those  who  are  not  of  the  church  ;  they  are 
engaged  in  the  same  outward  callings  and  professions  ; 
they  have  the  same  bodily  wants  and  necessities  to  pro- 
vide for ;  they  join  in  the  same  forms  and  ordinances  of 
external  worship. 

In  like  manner  they  who  are  not  of  the  churchy  ap- 
pear ouixscardhj  like  those  who  are  of  the  church  ;  they  as- 
semble together  in  the  same  place  to  adore  the  same 
God  ;  they  assume  the  same  external  appearances  of  re- 
verence and  devotion  ;  they  join  in  the  same  prayers, 
read  the  same  holy  scriptures,  partake  of  the  same  sacra- 
ments, and  repeat  the  same  professions  of  belief  in  one 
eternal  God. 

But  notwithstanding  this  want  of  distinction  and  dis- 
crimination in  externals,  between  those  who  are  not  of 
the  church,  and  those  who  are  of  the  church  ;  notwith- 
standing i/ie  wolf  may  assume  the  sheep^s  clothing,  and  the 
r^icep  may  be  outwardly  associated  with  the  zvolf,  so 
that  they  cannot  be  known  asunder  by  man  ;  yet,  in  the 
sight  of  God,  and  according  to  the  eternal  distinctions 
of  the  spiritual  mind  in  regard  to  GoJ  and  his  kingdom, 
the  hedge  of  discrimination  in  the  heavenly  vineyard  ir 


THE    HOUSEHOLDER.  53 

drawn  so  clearly  and  precisely,  that  the  boundary  can 
herer  be  mistaken. 

The  Lord,  it  is  therefore  .written,  knoweth  the  way  of 
the  righteous.'^  "  He  discerneth  between  the  right' 
eous  and  the  wicked,  between  him  that  serveth 
God,  and  him  that  serveth  him  not.'"t  His  all-pierc- 
ing eye  is  fixed  perpetually  upon  man's  internal 
mind  ;  he  looketh,  not  so  much  at  the  external  act,  as  at 
the  intention  in  which  it  originates ;  he  sees  the  objects 
in  which  man^s  qff'ectio7is  centre,  and  he  judges  of  him 
accordingly  ;  he  doth  not  so  much  regard  words,  verbal 
professions,  external  forms  and  ceremonies,  bodily  gestures, 
and  such  like  outward  semblances  of  devotion,  for  all 
these  things,  he  knows,  may  be  nothing  more  than  the 
whitening  of  the  sepulchre,  or  like  the  fruit  of  the  true 
Fine  artificially  tied  on  the  thorn  and  bramble  ;  but  what 
God  principally  regards  at  all  times  is  the  heart  of  man, 
or  in  other  words,  his  riding  love,  his  fixed  and  deliberate 
principle  of  thought  and  action,  the  great  end  of  life, 
whether  temporal  or  eternal,  which  he  hath  chosen  for 
himself.  When  man  therefore  offers  up  prayers  and 
praises,  God  looketh  how  much  there  is  of  life  and  love 
in  those  things  ;  when  man  reads  or  hears  the  holy 
scriptures,  God  notes  his  secret  purpose  in  so  doing,  and 
how  his  will  is  affected  thereby  ;  when  man  repeats  pro- 
fessions of  faith,  God's  eye  is  upon  the  real  persuasion 
of  his  understanding   in  those   professions*      Thus   it 

*  Psalm  i.  6. 

jMal.iii.  18. 

F2 


54  THE  HOUSEHOLDER. 

is  that  the  divine  householder  separates  between  the 
pure  and  the  vile,  between  the  clean  and  the  unclean, 
and  draws  a  hedge  of  manifest  and  eternal  distinction 
round  about  his  vineyard. 

Bu^  there  is  yet  another  sense  in  which  the  hedge  of 
the  spiritual  vineyard  may  be  understood,  as  a  boundary 
of  separation  and  distinction,  to  which  I  could  wish  to 
turn  your  present  attention,  because  of  its  peculiarly  edi- 
fying importance. 

The  sense  I  mean  is  in  regard  to  every  individual 
man,  considered  as  an  individual  church  or  vineyard  of 
the  Lord. 

It  has  been  already  shewn,  in  speaking  of  the  vine- 
yard planted  by  the  great  householder^  that  every  rege- 
nerate man  becomes  a  church  or  household  of  God  in 
-particular,  answering  in  all  respects  to  the  church  or 
household  of  God  in  general. 

Of  consequence,  as  in  the  general  vineyard  ihbre  is 
a  hedge  of  distinction  and  separation,  so  it  is  also  in  the 
panirular  vineyard;  and  every  real  member  of  the 
church,  whether  he  is  aware  of  it  or  not,  must  of  neces- 
sity, as  being  an  individual  vineyard  of  the  great  house- 
holder, be  encompassed  by  such  a  hedge. 

Possibly,  beloved,  you  may  never  have  before  con* 
sidered  this  subject,  nor  have  thought  about  this  spiritual 
hedge  in  your  own  minds.  It  is  time  then  that  you 
should  now  consider  it,  because,  as  being  an  eternal  truth 
declared  in  the  word  of  God,  is  must  needs  be  infinitely 
interesting  and  instructive  to  you,,  as  to  your  eternal 
concerns. 


THE  HOUSEHOLDER.  ^5 

Know  then,  and  be  forever  persuaded,  that  if  you  are 
vineyards  of  the  Lord  in  particular,  or,  in  other  words, 
if  you  have  received  his  word  of  eternal  life  into  your 
hearts  and  understandings,  your  minds  are  in  this  case 
encompassed  with  an  eternal  hedge  of  separation  and 
distinction,  whereby  you  are  manifestly  and  everlasting- 
ly discriminated  from  those  who  are  7iot  of  the  vine- 
yard. 

By  virtue  of  this  hedge,  the  mark  of  the  eternal  God 
is  in  your  foreheads,  and  you  are  sealed  to  be  his  for  eter- 
nity. You  are  the  blessed  sheep  of  his  heavenly  fold, 
and  are  for  ever  separated  from  those  who  are  not  bis 
sheep.  "  They  are  not  of  the  world,"  saith  the  Lord 
of  the  vineyard  of  his  true  disciples,  "  even  as  I  am  not 
of  the  world."*  Thus  also  he  saith  of  you,  "  Ye  are  not 
of  the  world."  Ye  are  separated  from  its  vanities  and 
vices,  from  its  delusive  pleasures,  and  fleeting  uncer° 
tainties,  from  the  dazzling  splendour  of  its  enchanting 
glory,  and  the  no  less  dangerous  fear  of  its  frowns  and 
reproaches.  And  ye  are  born  into  another  kingdom,  ye 
belong  to  another  family,  ye  are  the  members  of  ano- 
ther household,  ye  have  higher  ends  of  life,  more  blessed 
hopes  and  expectations,  than  this  world  can  supply  you 
with.  As  to  your  outward  man,  ye  must  indeed  still  for 
a  time  remain  and  act  in  the  world,  and  for  a  time  ap- 
pear like  those  who  are  not  of  the  vineyard  ;  but  as  to 
your  internal  man,  ye  are  chosen  out  of  the  world, ye  are 
encompassed  within  the  hedge  of  my  vineyard ;  I  know 

*  John  xvii,  16. 


5b  THE    HOUSEHOLDER. 

5'ou  to  be   tny  ou;n,  and   ^vill   preserve  you   Qiiascpa' 
rate  and  distinct  people. 

But  this  is  not  the  only  sense,  in  which,  as  being 
vineyards  of  the  great  householder  in  particular,  you 
are  encompassed  individually  with  the  spiritual  hedge 
of  separation  and  distinction.  There  is  yet  another 
sense,  and  this  is  an  infinitely  instructive  one,  in  which, 
according  to  the  words  in  my  text,  you  may  be  thus  said 
to  be  hedged  round  about. 

If  the  Word  of  God  had  its  right  and  full  effect  upon 
your  minds  and  lives,  you  must  needs  have  perceived 
somewhat  of  this  separation  and  distinction  effected  in 
yourselves.  As  for  example;  you  were  once  merely 
natural  men,  and  had  only  natural  minds,  whilst  you 
were  seeking  natural  things  alone,  and  loving  this  world 
more  than  God  and  heaven ;  but  now,  if  you  have  re- 
ceived the  Word  of  God,  and  are  thereby  become  his 
vineyard,  ye  are  become  new  and  spiritual  men,  and- 
have  your  spiritual  mind  opened  and  formed,  and  are 
desiring  and  seeking  after  spiritual  things. 

I  say,  then,  in  this  case,  ye  must  have  perceived  in 
yourselves  somewhat  of  distinction  and  separation.  Ye 
must  have  seen  how  the  nezi)  man  in  yourselves  is  dis- 
tinct from  the  old  man.  Ye  must  have  observed  the 
boundaries  of  each  principle:  ye  must  have  discrimi- 
nated between  them,  marking  their  essential  diflerences 
and  disagreements :  ye  must  have  noted  how  they  are 
contrary,  the  one  to  the  other ;  how  the  one  delights  in 
wisdom,  the  other  in  folly;   how  the  one   loves  God 


-    THB    HOUSEHOLDER.  57 

and  its  neighbour,  the  other  only  itself  and  the  world; 
how  the  one  is  an  heir  of  salvation  and  eternal  life,  the 
other  of  condemnation  and  eternal  misery.  Thus  ye 
must  have  seen  and  perceived  the  hedge  of  separation 
and  distinction  in  your  vineyard,  between  the  new  mind 
and  the  oid^  between  the  clean  and  the  unclean^  between 
"  the  man  of  God,  thoroughly  furnished  unto  every 
good  work,"  and  "  the  man  of  sin,  who  opposeth  and 
exalteth  himself  above  al)  that  is  called  God,  or  that  is 
worshipped." 

I  could  now  proceed  to  point  out  further  boundaries 
of  distinction  and  separation,  which  take  place  and  form 
a  hedge  in  the  vineyard  of  the  great  householder,  both 
generally  and  individually ;  but  leaving  these  to  be  the 
subject  of  your  own  meditation,  I  shall  conclude  my 
present  discourse  with  a  few  remarks  on  what  has  been 
already  said. 

And,  1st,  If  all  maiikind  be  divided  into  two  great 
families,  of  which  one  is  the  Lord's  vineyard,  and  the 
other  is  not  the  vineyard;  and  if  these  two  f;fn.iiiies  be 
totally  distinct  and  separate  from  each  other,  being 
divided  by  an  eternal  hedge  or  boundary  ;  how  careful 
and  concerned  ought  we  to  be,  to  which  of  these  tw® 
families  we  belong  I  How  anxiously,  how  scrupulously 
ought  we  to  examine  and  consider  with  ourselves,  on 
which  side  of  the  hedge  we  stand  ;  whether  on  the  side 
zvithm  the  vineyard,  or  on  the  side  without  the  vineyard, 
from  a  firm  and  full  conviction,  thai  o  ir  state  in  eternity 
will  depend  upon  the  sincerity  of  such  examination  and 
consideration  I 


58  THE    HOUSEHOLDER. 

And,  2dly,  If,  as  vineyards  of  the  Lord  in  particu- 
lar, we  are  each  of  us  encompassed  individually  with 
a  hedge  of  distinction  and  separation  in  our  own  minds, 
whereby  we  are  not  only  divided  from  the  worlds  but 
are  also  divided  from  ourselves,  having  the  principles 
of  our  own  minds  separated  and  discriminated,  the  one 
from  the  other  ;  if  this,  I  say,  be  the  case^  (and  the 
Word  of  God  assures  us  that  it  is,)  how  ought  we  then 
to  be  continually  looking  at  this  eternal  hedge  in  our- 
selves !  How  ought  we  to  examine  it,  lest  at  any  tin-jc 
it  should  be  broken  down,  and  our  vineyard  laid  waste  ! 
How  anxiously  ought  we  to  pray  and  labour,  that  it  may 
fee  preserved  entire,  and  if  at  any  time  it  be  broken,  thai 
it  may  be  quickly  and  effectually  repaired ! 

Without  a  hedge,  it  is  most  certain,  there  can  be  no 
vineyard,  and  without  diaiinction-  and  separation  there 
can  be  no  church.  Whensoever  the  people  of  God  be- 
come mixed  and  confounded  with  those  who  are  of  the 
world,  they  will  soon  cease  to  be  the  people  of  God. 
It  is  so  likewise  in  an  individual  sense.  No  one  can 
possibly  be  a  living  member  of  Christ,  unless  he  dis- 
tinguishes in  himself,  between  what  is  of  Christ,  and 
what  is  not  of  Christ,  and  sees  clearly  this  distinction. 
This  is  the  great  and  sole  difference  between  the  mere 
natural  man  and  the  spiritual;  the  natural  man  makes 
no  such  discrimination  of  principles  in  himself,  and 
therefore  remains  a  natural  man  ;  but  the  spiritual  man 
both  makes  the  discrimination,  and  notes  it  well  when 
he  has  made  it. 


THE  HOUSEHOLDER.  39 

May  the  God  of  eternal  mercy,  the  great  house- 
holder, give  us  all  grace  to  act  herein  according  to  the 
dictates  of  his  own  eternal  wisdom,  that  so  we  may  con- 
tinually rejoice,  not  only  in  seeing  and  confessing  that 
we  are  the  vineyard  of  his  plantings  but  also  that  he 
hath  hedged  it  round  about!    AMEN. 


OK 

THE  HEDGE 

ROUND   ABOUT  THE   VINEYARD, 

AS  DENOTING    SPIRITUAL  DEFENCE. 


SERMON  VII. 


Matt.  xxi.  33. 


Hear  another  parable  :  There  was  a  certain  house- 
holder which  planted  a  vineyard,,  and  hedged  it 
round  about,  and  digged  a  wine-press  in  it,  and 
built  a  to7ver,  and  let  it  out  to  husbandmen,  and 
went  into  a  far  country. 


It  has  been  already  shewn  what  we  are  here  to  under- 
stand by  a  certain  householder ;  what  by  his  planting  a 
vineyard;  and  what  by  his  hedging  it  round  about. 

The  householder  is  the  Lord;  the  vineyard  is  his 
church;  and  the  hedge  with  which  it  is  encompassed,  is 
*bat  boundary  of  separation  and  defence,  whereby  the 


St  THE    HOUSEHOLDER 

vineyard  is  distinguished  from  what  is  not  the  vineyard, 
and,  in  consequence  of  such  distinction,  is  protected  and 
secured. 

It  has  been  already  shewn  further,  in  what  way  and 
manner  the  hedge  about  the  -vineyard  is  a  boundary  of 
separation  and  distinctian.  It  remains  now  to  be  consi- 
dered in  what  way  and  manner  it  is  a  boundary  of  de- 
fence and  protection. 

The  subject,  it  must  be  confessed,  is  of  the  utmost 
importance,  and  will  be  regarded  as  such  by  every  think- 
ing mind  ;  and  yet,  perhaps,  there  is  no  subject  which 
is  in  general  so  little  attended  to,  even  by  those  very 
persons  who  are  most  interested  in  the  consideration 
of  it. 

Every  one  may  see,  that. without  defence,  the  church 
of  God,  whether  regarded  generally  or  individually,  must 
needs  perish.  Wher«  there  is  no  protection,  there  can 
be  no  salvation.  The  enemies  of  the  church  are  conti- 
nually active  to  destroy,  and  they  will  destroy,  if  they  be  i 
not  guarded  against.  Can  a  city  stand  in  the  siege,  with-  ' 
out  walls  ?  Or  can  a  vineyard  be  secure  without  a  hedge  ? 
No  more  can  the  church  withstand  its  various  adversa- 
ries without  the  means  of  withstanding  them. 

But  tliough  all  this  be  seen  clearly,  and  is  obvious  to 
the  most  ordinary  understanding;  yet  [ew  comparative- 
ly, even  of  those  perliaps  who  arc  within  the  church,  con- 
sider aright  wherein  its  defence  consisteth.  They  confess 
tlial  it  cannot  stand  without  protcoiion  ;  but  they  do  not 
know,  so  as  to  apprehend  distinct'y,  what  is  the  nature 
of  ihfif  prni^run^      *^ome  satisfy  themselves  with  think- 


THE    HEDGE.  63 

ijig  and  saying,  that  this  protection  is  of  the  divine  provi- 
dence^ and  that  God  himself  is  the  defence  of  his  church. 
But  such  persons  do  not  perhaps  consider,  that  the  divine 
providence  never  operates  but  in  and  according  to  divine 
order ^  and  that  God  himself  never  acts  but  by  and  through 
appointed  means  of  acting. 

It  is  true  indeed,  and  must  be  eternally  true,  that 
without  God  and  his  providence,  the  church  cannot  be 
protected  ;  no,  not  for  a  mom«nt :  but  it  is  equally  and 
alike  true,  that  God  and  his  providence  cannot  protect 
the  church  without  the  means  of  protection.  For,  let  me 
ask,  what  is  the  reason  why  any  churches,  since  the 
foundation  of  the  world,  have  grown  corrupt,  and  perish- 
ed, as  we  know  hath  been  the  case  with  many  ?  What 
brought  destruction  formerly  upon  the  church  at  Jerusa- 
lem, the  church  at  Alexandria,  the  church  at  Antioch,  and 
others.  God  and  his  providence,  we  may  be  very  sure, 
must  have  been  operative  to^he  uttermost,  to  prevent 
such  destruction ;  and  could  the  divine  operation  alone 
have  been  effectual,  not  a  single  church  would  have  suf<- 
fered  injury.  The  real  cause,  then,  of  the  ruin  of  these 
churches  was,  not  because  they  wanted  the  protection  of 
God  and  his  providence,  but  because  they  were  left 
without  those  means  of  defence,  that  hedge  of  the  spiri- 
tual vineyard,  without  which  God  and  his  providence 
could  not  defend. 

But  to  bring  this  matter  nearer  to  ourselves.  It  has 
been  already  shewn,  in  speaking  of  the  bpiriiual  vine- 
yard, that  every  individual  person,  who  receives  {he 
truth  of  God,  and  his  word,  in  his  heart  and  understand- 


^4  THE    HOUSEHOLDER 

ing,  is  an  individual  church.,  and  may  be  considered  as 
such.  But  let  me  ask  now,  What  is  the  reason  why 
some  of  these  individual  churches  fall  to  decay,  and  come 
to  destruction,  whilst  others  stand  firm  and  secure  ? — 
What  is  the  reason  why  one  man  yields  to  temptation, 
and  another  does  not  yield  to  it ;  why  one  is  overcome  of 
evil,  and  another  overcomes  it ;  why  some  have  power 
and  strength  to  have  victory,  and  to  triumph  against  the 
devil,  the  world,  and  thejlesh,  whilst  others  are  so  weak 
and  powerless,  that,  instead  of  spiritual  victory  and  tri- 
umph, they  are  the  continual  subjects  of  spiritual  capti- 
vity and  imprisonment  ? — God  and  his  providence  are 
alike  watchful  over  all,  and  willing  to  protect  all  ;  and 
therefore  the  cause  of  the  difference  in  the  above  cases 
cannot  be  imputed  to  God  :  it  must  then  be  imputed 
solely  to  this — that  some  men  are  provided  with  the  - 
means  of  spiritual  defence,  whilst  others  are  not  provided 
with  them. 

From  these  considerations,  a  question  of  infinite  mag- 
nitude will  naturally  arise  in  the  mind  of  every  serious 
person,  who  has  any  real  concern  about  his  eternal  well- 
being,  viz.  What  are  the  true  means  of  spiritual  protec- 
tion and  defence;  and  how  may  we  so  order  our  lives 
and  conversations  as  to  acquire  those  means  ? 

Weighty  as  this  question  is,  it  has  its  full  and  com- 
plete answer  in  the  words  of  my  text,  well  understood, 
respecting  the  hedge  of  the  spiritual  vineyard,  as  I  shall 
now  proceed  briefly  to  shew. 

It  has  been  already  seen,  how,  by  the  hedge  of  the 
spiritual  vineyard  is  meant  a  boundary  of  separation  and 


THE    HEDGE.  65 

distinction^  to  divide  it  from  that  which  is  not  the  vine' 
yard. 

This  boundary  of  separation  and  distinction,  whether 
considered  generally  or  individually,  implies,  that  the 
church  notes  and  marks  ^vell  in  itself,  the  distinct  quali- 
ties of  good  and  evil — that  it  discriminates  carefully  be- 
tween what  is  of  God,  and  what  is  not  of  God — that  it 
separates,  with  the  nicest  discernment,  between  the  cleaa 
and  the  unclean,  between  the  precious  and  the  vile — ■ 
that,  in  short,  it  ascertains  and  establishes  in  itself, 
the  eternal  limits  of  the  kingdom  of  heaven,  as  founded 
in  the  eternal  laws  of  justice  and  judgment,  goodness 
and  truth  ;  and  the  eternal  limits  also  of  the  opposite 
kingdom  of  darkness,  as  founded  in  all  the  ignorance,  er- 
ror, and  mischief  of  unsanctihed  thoughts  and  impure  af- 
fections. 

Behold  here,  then,  the  true  and  the  only  means  of  the 
church'^s  defence  and  protection,  whether  it  be  regarded 
in  a  general  or  in  a  particular  view  I 

It  is  to  keep  it  hedged  about  with  this  hedge  of  eternal 
separation  and  distinction,  that  so  it  may  not  be  mixed 
and  confounded  with  that  which  is  not  the  church,  but  be 
kept  at  all  times  in  the  most  perfect  state  of  distinctiori 
and  discrimination. 

You  are  surprised  to  hear,  that  separation  and  distinc- 
tion can  be  any  cause  and  means  of  spiritual  defence  and 
protection.  It  is  necessary,  then,  that  I  be  a  little  more 
particular  in  explaining  myself. 

Know,  then,  and  be  fully  assured,  from  the  authority 
of  the  word  of  God,  that  there  is  but  one  cause  or  ground 
G2 


66  THE    HOUSEHOLDER 

of  all  spiritual  weakness  and  infirmity,  and  that  is,  an 
evil  love  and  an  evil  life  ;  or,  in  other  words,  evil  and 
corrupt  afl'ections,  joined  to  foolish  and  upwise  thoughts, 
which  have  no  higher  origin,  and  regard  no  higher  end, 
than  the  world  and  the  flesh. 

On  the  other  hand,  know,  and  be  alike  fully  assured, 
from  the  same  high  authority,  that  there  is  but  one  cause 
or  ground  of  all  spiritual  strength  and  stability,  and  that 
is,  a  righteous  love  and  a 'righteous  life;  or,  in  other 
words,  righteous  and  pure  affections,  joined  to  all  heaven- 
ly knowledge  and  truth,  which  have  both  their  origin 
and  their  end  in  the  eternal  God,  the  Fathet  of  the  spi- 
rits of  all  flesh. 

If  you  examine  the  subject  ever  so  attentively,  and 
with  ever  so  deep  a  reach  of  thought  and  understanding, 
Vou  will  never  be  able  to  discover  any  other  source  or 
cause  of  spiritual  weakness  and  of  spiritual  strength,  than 
the  above. 

Here,  then,  you  may  see  clearly,  if  you  are  so  dis- 
posed, the  truth  of  what  was  just  now  asserted,  that  spi- 
ritual separation  and  distinction  are  the  sure  and  only 
means  of  spiritual  defence  and  protection. 

For  separation  and  distinction  alone  tend  to  remove 
all  evil  love,  all  impure  affections,  all  foolish  thoughts, 
and  thereby  all  spiritual  infirmity.  On  the  other  hand, 
they  tend  to  exalt  and  to  establish  all  holy  love,  all  hea- 
venly affections,  all  wise  and  sanctified  thoughts,  and 
thereby  all  spiritual  strength  and  stability. 

If  you  inquire,  therefore,  what  is  the  true  cause  why 
^ny  church,  at  any  tiaic;,  has  become  weak,  and  has  thu5 


THE    HEDGE.  67 

perished  for  want  of  defence,  you  will  never  be  able  to 
discover  any  olher  than  this  : — It  has  not  attained  to,  and 
preserved  due  separation  and  distinction — it  has  not  been 
careful  to  keep  its  spiritual  principles  of  life  and  love 
unmixed  and  unconfused — it  has  suffered  the  earthy  and 
worldly  principles  to  enter  in  and  defile  the  heavenly — 
it  has  let  the  selfish  and  carnal  affections  of  an  unholy 
love  pollute  the  celestial  and  spiritual  affections  of  the 
love  of  God.  Impurity  hath  thus  been  mingled  with 
purity,  folly  with  wisdom,  earth  with  heaven,  weakness 
with  strengthy* darkness  with  light,  death  with  life. — 
There  has  been  no  discrimination,  no  separation,  no  pu- 
rification ;  of  consequence,  there  could  be  no  defence  ; 
and  the  spiritual  vineyard  being  thus  left  without  a  hedge, 
it  must  needs  follow,  that  "  all  they  that  go  by  would 
pluck  off  her  grapes  :  the  wild  boar  out  of  the  wood 
would  root  it  up,  and  the  wild  beasts  of  the  field  de- 
vour it."* 

On  the  other  hand,  if  you  inquire  what  is  the  true 
cause  why  any  church,  whether  in  a  general  or  indivi- 
dual sense,  has  at  any  time  prospered,  and  been  defend- 
ed and  protected  against  its  spiritual  foes,  you  will  never 
be  able  to  discover  any  other  than  this  : — It  has  attained 
to,  and  maintained,  due  separation  and  distinction  of  spi- 
ritual principles  in  itself — it  has  "  set  to  each  its  o-ounds, 
that  it  cannot  pass^' — it  has  divided,  with  exact  discrimi- 
nation, between  the  heavenly  and  the  earthy,  the  spiri- 
tual and  the  natural,  the  wise  and  the  unwise,  the  living 

*Psaljiilxsx,  12,  13. 


48  THE    HOUSEHOLDER 

and  the  dead—it  hath  not  suffered  in  itself  any  abomina- 
ble mixtures  of  the  pure  and  impure  ;  but  noting  all  its 
affections  and  thoughts,  what  is  their  distinct  nature,  ori- 
gin, and  end,  and  arranging  them  accordingly,  it  has 
brought  them  all  into  the  subordination  of  order.  Thus 
it  has  provided  for  itself  an  eternal  hedge  of  defence  and 
protection ;  whereby  it  is  made  that  blessed  church,  of 
which  it  is  written,  "  The  gates  of  hell  shall  not  prevail 
against  it."* 

To  conclude.  Do  you  wish,  beloved,  (1  address  you 
as  a  church  in  general,  and  also  each  as  a  church  in  par- 
ticular ;)  do  you  wish  that  your  spiritual  vineyard  should 
be  ever  secure  and  'protected,  and  thereby  bring  forth  its 
proper  fruits  of  eternal  peace  and  comfort  in  your  own 
minds?  Remember  then  well,  whence  true  protection 
Cometh,  Xh^X  it  is  from  the  great  almighty  Redeemer 
al«)ne,  through  the  means  of  spiritual  separation  and  dis- 
iinction .'  Keinemljer  also,  that  in  all  mixture  there  is 
weakness;  in  all  confusion  there  is  infirmity.  Nothing 
causelh  strength  but  arrangement  and  order ;  and  arrange- 
ment and  order  cannot  have  place  without  previous  sepa- 
ration and  discrimination.  Begin  then  with  noting  well 
the  several  principles  of  life  and  love  in  yourselves,  ac- 
cording to  the  light  which  is  given  you  from  above.  And 
when  you  have  well  noted  and  marked  them,  so  as  to 
know  each  distinctly  from  the  other,  then  give  to  each 
its  proper  place  and  arrangement.  Let  the  love  of  God 
and  of  your  neighbour  be  above  all,  and  distinct  from 

*  Matt.  xvi.  J«. 


THE    HEDGE.  §9 

all.  Let  every  other  love  administer  and  be  subordinate 
thereto.  Observe  the  same  regulation  as  to  your  know- 
ledges. Let  tiie  knowledge  of  God  be  accounted  dis- 
tinct from,  and  more  excellent  than  every  other  know- 
ledge ;  and  take  heed  that  every  other  knowledge  be 
kept  in  a  state  of  inferiority  and  subjection  thereto. 
Worldly  knowledge  will  not  hurt  you,  nor  worldly  affec- 
tion, only  so  far  as  you  suffer  them  to  mix  themselves 
with  heavenly  knowledge  and  heavenly  affection.  If 
they  so  mix  themselves,  you  are  undone  ;  your  spiritual 
life  must  perish  in  the  mixture,  as  a  vineyard  without  a 
hedge.  But  if  you  are  wise  to  keep  them  unmixed,  so 
as  always  to  distinguish  them  asunder,  and  to  set  the 
heavenly  above  the  earthy,  the  spiritual  above  the  natu- 
ral, the  pure  above  the  impure  ;  all  then  will  go  well 
with  you,  and  your  vineyard  will  be  preserved  and 
flourish. 

Remember,  then,  the  hedge  of  the  spiritual  vineyard, 
^nd  you  will  then  always  dwell  safely  under  the  divine 
protection,  and  be  enabled  to  sing  continuslly  that  blessed 
song,  "  The  Lord  is  my  light  and  my  salvation  :  whom 
then  shall  I  fear  ?  The  Lord  is  the  strength  of  my  life  : 
of  whom  then  shall  I  be  afraid  ?''*     AMEN. 

*!  Psalm  xxvii.  I. 


O-V   THE 

SPIRITUAL  WINE-PRESS, 

AS    DENOTIJfG  AN   EXAMINATION   OF    THE    MOTIVES   WHICH 
GIVE   BIRTH    TO    ACTIONS. 


SERMON  VIIL 


Matt.  xxi.  23. 


Hear  another  parable  :  There  zvas  a  certain  house- 
holder which  planted  a  vineyard^  and  hedged  it 
round  about,  and  digged  a  wine-press  in  it,  and 
built  a  tower,  and  let  it  out  to  husbandmen,  and 
went  into  a  far  country^ 

It  has  been  already  considered,  what  is  here  meant  hy 
a  certain  householder,  what  by  the  vineyard  he  planted, 
and  what  by  the  hedge  with  which  he  hedged  it  round 
about.  I  shall  now  proceed  to  shew  iurther,  the  edify- 
ing lesson  of  wisdom  and  instruction  in.e^i'ed  for  us  in 
the  next  operation  ascribed  to  the  householder,  respect- 
ing his  vineyard;  where  it  is  said,  He  '*  digged  a  wine- 
press in  it. 


72  THE    HOUSEHOLDER 

That  the  wine-press  here  spoken  of,  as  well  as  the  hedge 
already  explained,  hath  a  spiritual  signification,  and  is 
to  be  understood  spiritually,  is  very  plain,  not  only  from 
its  relation  to  the  vineyard,  whereby»is  meant  the  Lord's 
spiritual  church,  but  also  because  it  is  spiritually  applied 
in  other  parts  of  the  sacred  scriptures. 

Thus,  in  Isaiah,  speaking  of  the  church  which  the 
Lord  had  planted,  it  is  written,  "  My  well-beloved  hath 
a  vineyard  in  a  very  fruitful  hill  ;  and  he  planted  it  with 
the  choicest  vine,  and  built  a  tower  in  the  midst  of  it, 
and  also  made  a  wine-press  therein."*  Thus  also  in  Joel, 
speaking  of  the  church  which  was  overflowed  with  wick- 
edness, ''  Put  ye  in  the  sickle,  for  the  harvest  is  ripe  ? 
get  ye  down,  for  ihi^  press  is  full,  the  vats  overflow,  for 
their  wickedness  is  great."!  So  again,  in  the  prophet 
Hosea,  speaking  of  the  church  vvhicii  was  become  deso- 
late, "  The  floor  and  the  wine-press  shall  not  feed  them, 
and  the  new  wine  shall  deceive  them. "J  Lastly,  in  Je- 
remiah, describing  the  church's  destruction  through  the 
prevalence  of  evil  and  of  false  doctrines,  "  The  spoiler 
is  fallen  upon  thy  vintage :  I  have  caused  wine  to  fail 
from  the  wii^t-presses ;  none  shall  tread  with  shouting  j 
their  shouting  shall  be  no  shouting."§ 

In  all  the  above  passages,  it  must  be  very  plain  to 
every  thinking  mind,  that  by  wine-press,  somewhat  spiri- 
tual, relating  to  the  Lord's  spiritual  church,  is  intended 

♦  Isaiah  V.  1,  2. 
f  Joel  iii.  13. 
X  Hosea  ix.  1,  2. 
5  Jer.  xlviii.  32,  oi'-. 


THE    WINE-PRESS,  73 

to  be  expressed  ;  otherwise,  how  could  it  ever  have 
been  mentioned  in  the  word  of  God,  which  can  only 
treat  of  things  spiritual  and  divine  ? 

But  though  the  reason  of  every  serious  mind  may 
see  evidently,  that  somexvhat  spiritual  must  needs  be 
signified  by  a  wine-press^  whensoever  mention  is  made 
of  it  in  the  Word  of  God  ;  yet  it  will  not,  perhaps,  be 
so  easy  to  see  what  that  spiritual  somezvJiar  is,  which  is 
signified.  None  can  see  this,  but  they  who  well  con- 
sider the  subject  in  their  own  minds  ;  and  none  will 
well  consider  the  subject,  but  they  who,  from  a  sense 
of  the  infinite  importance  of  the  things  of  God,  are  led 
continually  to  say,  with  the  holy  man  of  old,  "  Teach 
me,  O  Lord,  the  way  of  thy  statutes,  and  I  shail  keep 
it  unto  the  end.  Give  me  understanding,  and  1  shall 
keep  thy  law  ;  yea,  I  shall  keep  it  with  my  whole 
•heart."* 

Howbeit,  since  it  is  of  the  utmost  importance  that 
the  Word  of  God  should  be  clearly  seen  and  under- 
stood ;  and  since  I  am  fully  persuaded,  beloved,  there 
are  many  amongst  you,  who  are  desirous  to  see  and  un- 
derstand it,  that  so  you  may  profit  by  it  in  your  lives, 
and  attain  unto  the  blessedness  and  purity  of  that  wis- 
dom which  is  from  above;  I  shall  gladly  endeavour,  in 
my  following  discourse,  to  open  to  your  view  the  true 
sense  and  signification  of  the  wine-press  spoken  of  in 
my  text,  and  thereby  lead  you  to  all  that  spiritual  in- 
struction and  edification  which  the  word  was  intended 
^o  convey. 

'"  Psalm  cxix.  33,  .34. 

H 


74  THE    HOUSEHOLDER 

Every  one  can  see  what  is  the  use  of  a  nalural 
wine-press,  and  from  hence  the  serious  and  thoughtful 
mind  will  at  once  clearly  discover  what  is  meant  by 
the  spiritual  wine-press. 

The  natural  zcine-press,  we  know,  is  necessary  to 
separate  the  juice  of  the  grape  from  its  grosser  and 
more  impure  parts.  Hence  the  true  nature  and  quality 
of  the  grape  is  discovered  and  made  known.  Hence 
also  wine  is  produced,  which  is  a  substance  altogether 
different  from  the  grape  itself.  Thus  by  means  of  the 
•wine-press  we  are  enabled  to  discern  and  to  distinguish 
the  good  grape  from  the  evil  grape,  the  sweet  from 
the  sour,  the  ripe  from  the  unripe,  which  were  not 
before  distinguishable.  And  thus  also  we  are  further 
enabled  to  procure  a  liquor  of  excellent  and  extraordi- 
nary quality,  and  of  singular  use  to  the  life  of  man,  if 
it  be  properly  and  moderately  applied. 

Beloved,  let  not  nature,  or  rather  the  God  of  nature, 
give  us  instruction  in  vain.  Let  us  hearken  to  the 
voice  of  the  zvine-press.  Let  us  ponder  the  lessons 
of  the  eternal  wisdom  which  it  teacheth,  that  we  also 
may  be  wise  and  live. 

Who  cannot  see,  if  he  be  so  disposed,  from  the  use 
of  the  natural  wine-press^  what  is  meant  by  the  spi- 
ritual wine-press  ?  Who  cannot  discern,  that  the  spiri- 
tual wine-press  is  nothing  else  hut  serious  consideration 
and  carefid  examination  of  our  works  in  the  sight  of 
God,  and  by  the  light  of  his  Word,  that  so  we  may 
discover  tiieir  real  and  true  quality,  whether  they  are 
20od  or  evil  ? 


TUt    WINE-PRESS.  75 

Let  me  bespeak  your  most  earnest  attention  to 
this  meaining  and  use  of  the  spiritual  ovine -press. 

It  has  been  already  abundantly  shewn,  that  by 
the  vineyard  is  meant  the  church,  both  generally  and 
individually.  The  fruits  of  the  vineyard  then,  or 
grapes,  must  needs  mean  X\\q  works  of  the  church,  or, 
what  is  the  same  thing,  the  works  of  those  who  consti- 
tute the  church.  But  the  fruits  of  the  vineyard  may 
be  of  divers  qualities.  They  may  be  sweet  and^ifre 
grapes,  or  they  may  be  sour  and  wild  grapes ;  and 
no  one  can  distinguish  from  their  outward  appear- 
ance what  is  their  quality,  whether  they  be  sweet 
and  pure,  or  whether  they  be  sour  and  wild. 

It  is  the  same  with  man's  works — they  also  are  of 
different  qualities — some  men  do  good  works,  which 
are  really  good  in  the  sight  of  God  ; — others  do  works 
which  appear  like  good  works  outwardly,  but  are  not 
so  inwardly — they-  are  good  in  the  sight  of  inen,  but 
they  are  not  good  in  the  sight  of  God  :  and  therefore 
it  is  written  of  these  works,  "  I  have  not  found  thy 
works  perfect  before  God."* 

But  how  now  shall  we  know  the  difference  between 
a  work  which  is  recdly  and  inwardly  good  in  the  sight 
of  God,  and  a  work  which  is  only  outwardbi  ^;ood  in 
the  sight  of  men  ? 

The  question  is  of  infinite  concern  to  all  who'  are 
seeking  salvation  and  eternal  life,  inasmuch  as  salva- 
tion and  eternal  life  can  belong  only  to  those  vvho?e 
works  are  good  in  the  sight  of  God. 

r 

*•  Eev.  iii.  2. 


76  THE    HOUSEHOLDER 

Howbeit,  the  answer  to  the  question  is  plain—Bring 
your  works  to  the  spiritual  wiiie-press,  as  you  bring 
your  grapes  to  the  natural  wine-press.  The  natural 
wine-press,  you  know,  separates  the  pure  juice  of  the 
grape  from  its  grosser  parts,  and  thereby  discovers  its 
true  quality.  Even  so  the  spiritual  wine-press  of  seri- 
ous consideration  and  attentive  examinatio7i  of  your 
works  will  separate  the  spirit  of  them  from  their  exter- 
nal  appearances,  and  will  thus  soon  discover  to  you 
what  is  their  inward  quality,  whether  they  are  good> 
or  not  good,  in  the  sight  of  God. 

This  is  what  the  Lord  meant  when  he  said,  "  Every 
one  that  doeth  evil,  hateth  the  light,  neither  cometh  to 
the  light,  lest  his  deeds  should  be  reproved  ;  but  he 
that  doeth  truth  cometh  to  the  light,  that  his  deeds  may 
be  made  manifest,  that  they  are  wrought  in  God."* 

Beloved,  you  are  every  day  doing  some  kind  of 
works,  or  bringing  forth  some  kind  of  fruit  in  your  spi- 
ritual vineyard.  These  works,  or  this  fruit,  must  be 
either  good  or  evil  ;  they  must  therefore  either  be  such 
as  will  save  you,  or  such  as  will  condemn  you  ;  they 
must  be  either  bringing  you  nearer  towards  God  and 
heaven,  or  separating  you  further  from  God  and  hea- 
ven. 

But  have  you  ever  been  at  the  pains  to  discover  the 
internal  nature  and  quality  of  these  your  works  ?  Have 
you  ever,  for  this  purpose,  brought  them  to  the  spiritual 
wine-press?  Do  you  know  thereby  whether  your 
\torks  be  o/*  God,  and  wrought  in  God,  or  of  your- 

♦Johniii,  20,  21. 


THE   WINE-PRESS.  77 

selves,  and  wrought  in  yourselves,  without  God  ?  Do 
you  discern  what  is  within  in  your  works,  what  spirit  it 
is,  whether  it  be  the  spirit  of  heaven,  or  the  spirit  of 
hell ;  whether  it  be  light  or  darkness,  good  or  evil,  life 
o"r  death  ? 

If  you  have  not  as  yet  made  any  such  examination 
of  your  works,  nor  any  such  discovery  of  their  inter- 
nal spirit,  wo  then  be  unto  you  I  for  ye  have  every 
reason  in  the  world  to  suppose,  in  this  case,  that  your 
works  are  inwardly  evil,  howsoever  they  may  appear 
outwardly  good.  At  least  ye  must  needs  be  in  igno- 
rance of  their  quality,  and  of  consequence  cannot 
know  but  ye  may  be  hatching  cockatrice  eggSy  and  wea- 
ving the  spider^s  web^  of  which  it  is  written,  "  He  that 
eateth  of  their  eggs  dieth,  and  that  which  is  crushed, 
breaketh  out  into  a  viper."*  For  without  serious  exami- 
nation^ how  is  it  possible  you  should  tell  whether  the 
viper  be  in  your  works  or  not  ?  how  can  you  discern 
whether  your  grapes  b«  of  the  vine  of  Sibmah,  or  of 
the  vine  of  Sodom  ?  whether  they  be  of  the  clusters  of 
Eshcoly  or  grapes  of  gaily  whose  clusters  are  bitter  ? 

But  widely  different  will  be  the  case  with  you,  if  ye 
are  wise  to  dig  the  wine-press  in  your  spiritual  vine- 
yard, and  to  use  it  according  to  the  blessed  purposes 
for  which  it  was  intended.  In  this  case  you  will  at 
all  times  be  enabled  to  see  and  know  the  true  quality 
of  your  works,  and  what  is  in  them.  Whilst  by  seri- 
ous examination  yo^  bring  them  to  the  lights  that  you 
may  know  of  a  truth  whether  they  are  wrought  in  God 
or  not,  God  will  assuredly  manifest  to  you  their  inter- 

*  Isaiah  lix.  5. 

H  2 


78  THE    HOUSEHOLDER 

nal  spirit.  You  will  know  thus  of  a  certainty  what  Jg 
in  them,  whether  the  Iamb  or  the  viper,  the  dove  or 
the  owl,  the  angel  of  heaven,  or  the  spirit  of  darkness. 
You  will  no  longer  mistake  the  sour  grape  for  the  sweet 
grape,  the  pure  for  the  wild,  but  will  discern  clearly, 
to  your  unspeakable  joy,  what  fruit  your  vine  yield- 
eth. 

But  this  is  not  all  : — by  means  of  the  natural  wine- 
press, it  has  been  shewn,  there  is  produced  wine, 
which  is  a  substance  totally  distinct  from  the  grape, 
and  of  which  it  is  written,  "  that  it  maketh  glad  the 
heart  of  man."*  This  extraordinary  effect  is  not  con- 
fined to  the  natural  winepress ;  it  belongs,  in  a  super- 
eminent  sense,  to  the  spiritual  wine-press  also.  Make 
but  the  experiment,  and  you  will  be  convinced,  to  your 
unspeakable  joy,  of  the  truth  of  this  observation. 
Bring  all  your  deeds  to  the  light,  by  serious  explora- 
tion and  examination,  that  they  may  he  made  manifest 
that  they  are  wrought  in  God.  In  this  case,  you  will 
find  a  separation  will  be  effected  between  the  mere  ex- 
ternal work,  and  the  internal  spirit  or  principle  from 
whence  it  proceeds.  This  internal  spirit  or  principle, 
thus  discovered,  is  the  spiritual  wine  produced  from 
your  grapes,  which  will  indeed  make  glad  your  hearts ; 
for  who  will  not  be  made  glad  of  heart  by  the  disco- 
very, that  his  works  are  wrought  in  God  ?  who  will 
not  rejoice  to  see  that  his  vine  thus  bringeth  forth  good 
grapes  ?  Thus  all  your  works  will  bring  their  blessing 
with  them,  because  from  all  your  works,  thus  explored 

*  Psalm  civ.  15K 


THE    WINE-PRESS.  79 

and  examined  in  the  sight  of  God,  you  will  be  ena- 
bled to  extract  from  your  spiritual  drinking  and  nour- 
ishment that  heavenly  wine,  of  which  it  is  written, 
"  Ephraim  shall  be  like  a  mighty  one,  and  their  heart 
shall  rejoice  as  through  wine  :  yea,  their  children 
shall  see  and  be  glad  ;  and  their  heart  shall  rejoice  in 
the  Lord."*     AMEN. 

*  Zedi.  X.  7. 


ON    THE 

SPIRITUAL  TOWER, 

AS  DENOTING  THE  ELEVATION  OF  TRUTH,    AND  THE 
PROTECTION  THENCE  DERIVED. 


SERMON  IX. 


Matt.  xxi.  33. 

Hear  another  parable  :  There  was  a  certain  house- 
holder which  planted  a  vineyard^  and  hedged 
it  round  ahout^  and  digged  a  wine-press  in  it, 
and  built  a  tower ^  and  let  it  out  to  husbandmen, 
and  went  into  a  far  country. 


In  the  foregoing  discourses  it  has  been  shewn  what 
is  here  to  be  understood  by  a  certain  householder, 
what  by  the  vineyard  which  he  planted^  what  by  his 
hedging  it  round  about,  and  what  by  his  digging  a  wine- 
press in  it. 

I  shall  now  proceed,  as  was  before  intended,  to  the 
cX)nsideratioa  of  the  next  particular  respecting  this 


82  THE  HOUSEHOLDER 

vineyard,  viz.  the  building  a  toiscer  in  it,  and  endea- 
vour to  lay  open  the  lesson  of  heavenly  wisdom  and 
instruction  which  this  circumstance  involves. 

It  has  been  already  shewn,  that  the  whole  of  this 
parable,  together  with  all  its  parts,  hath  a  spiritual 
signification,  in  which  it  has  reference  to  the  Lord  and 
his  church,  both  generally  and  individually.  This  is 
the  case  .dso  in  respect  to  the  tower,  which  is  here 
said  to  be  built  in  the  vineyard  by  the  househol.ier. 
Like  the  hedge  and  the  ■wine-press  before  spoken  of, 
it  hath  likewise  a  spiritual  sense  and  meaning  ;  and 
unless  it  be  understood  accordingly,  it  is  impossible 
to  see  any  reason  why  the  building  thereof  should  be 
recorded  in  this  divine  and  instructive  parable. 

Much  mention  is  wade  of  towers  in  other  parts  of 
the  sacred  writings,  by  which  it  may  plainly  appear, 
to  every  considerate  mind,  that  somewhat  spiritual,  re- 
lating to  God  and  his  kingdom,  is  implied  therein. 

Thus  the  psalmist  saith,  "  The  Lord  is  my  rock 
anci  my  fortress,  and  my  deliverer ;  my  buckler,  and 
the  horn  of  my  salvation,  and  my  high  tower  ;"*  where 
the  word  tuwer  cannot  possibly  be  understood  in  a  na- 
tural, but  in  a  spiritual  sense.  Again,  it  is  written  in 
Isaiah,  speaking  of  the  effects  of  the  Lord's  coming, 
"  The  day  of  the  Lord  shall  be  upon  every  high  tow- 
er :''t  where  it  must  be  manifest,  that  by  ioiver  is 
meant  something  spiritual  respecting  the  Lord's  church, 
inasmuch  as  no  other  tower  could  possibly  be  affected 

*  Paalni  xvlii.  2. 
f  Isaiiih  ii.  1^. 


THE    TOWER,  83 

hy  the  Lord's  coming.  This  is  expressed  still  more 
fully  and  strongly  in  Micah,  speaking  of  the  blessings 
which  would  flow  to  the  church  from  the  Lord's  ap- 
pearing, where  it  is  said,  "  And  thou,  O  tower  of  the 
flock,  the  strong  hold  of  the  daughter  of  Zion,  unto 
thee  shall  it  come,  even  the  first  dominion  ;"*  where  it 
must  be  very  evident,  that  by  toiver  of  the  Jlock  some- 
what spiritual,  relating  to  the  Lord's  church  and  king- 
dom, must  needs  be  expressed  and  described.  Several 
other  passages  might,  if  needful,  be  adduced  from  the 
sacred  scriptures,  where  the  word  totter  is  used  accord- 
ing to  a  spiritual  sense  and  signification  ;  but  the  above 
will,  I  trust,  be  sufficient  to  prove,  that  the  word,  as 
applied  in  the  parable  under  consideration,  is  to  be  in- 
terpreted spiritually,  and  not  naturally. 

What  the  word  toziver  implies  in  a  spiritual  sense, 
can  only  be  discovered  from  considering  the  use  and 
design  of  a  natural  tower.  This  use  and  design  is 
twofold  ;  the  natural  tower  is  both  for  observation  and 
for  defence :  by  its  height  it  gives  an  opportunity  of 
taking  a  large  and  comprehensive  view  of  the  country 
around,  and  thereby  of  discovering  the  approach  of  an 
enemy  ;  and  by  its  strength  it  affords  protection  and  se- 
curity against  an  enemy  when  he  approaches. 

This  is  precisely  the  case  with  the  spiritual  tower^ 
only  with  this  difference,  that  the  spiritual  tower  is  for 
spiritual  observation  and  defence  ;  enabling  its  iniiabi- 
tantto  take  a  large  and  comprehensive  view  of  spiritual 
regions,  and  thereby  to  note  the  approach  of  spiritual 
enemies,  and  to  guard  against  them. 
*  Micah  iv.  8. 


8*4  THE  HOUSEHOLDER 

The  spiritual  tczier  therefore  is  constructed  of  all 
those  interior  truths  of  the  vvorti  of  God,  whereby  the 
soul  hath  elevation  into  a  higher  or  interior  state  of  life, 
and  in  consequence  of  such  elevation,  is  enabled  both 
to  discover  its  interior  evils,  and  also  to  fight  against 
and  overcome  them. 

Permit  me  to  call  your  most  earnest  attention  to  the 
very  important  nature,  use,  and  design,  of  the  spii-i- 
tual  tower  as  thus  opened  and  explained. 

Perhaps  you  have  never  heretofore  considered  the 
subject,  nor  been  rightly  affected  by  its  extraordinary 
weight  and  consequence.  Perhaps  you  have  never  as 
yet  examined  your  own  minds,  with  the  view  of  dis- 
covering whether  the  spiritual  tower  be  built  in  you  or 
not.  Perhaps  you  have  never  seen  the  danger  of  not 
building  this  tower,  and  how  in  this  case  your  spiri- 
tual vineyard  is  liable  at  ali  times  to  be  laid  waste  by 
those  interior  evils,  which  can  never  be  delected,  and 
thereby  guarded  against,  but  by  means  of  this  tower. 
And  lastly,  perhaps,  you  have  never  been  at  the  pains 
to  exaniine  the  nature  of  those  interior  truths  of  the 
word  of  God,  which  are  necessary  for  the  construction 
of  this  spiritual  tower^  and  without  which  it  cannot 
possibly  be  either  constructed,  or  preserved. 

It  is  high  time  then  assuredly,  that  you  should  noi:i 
give  a  serious  attention  to  these  subjects,  under  an  aw- 
ful apprehension  that  they  are  immediately  connected 
with  your  eternal  well-being.  For  unless  this  had 
been  the  case — unless  the  building  of  the  spiritual 
tower  had  been  absolutely  necessary  for  your  eternal 


I 


THE    TOWER.  85 

salvatiofi,  there  would  never  have  been  any  mention 
matla  of  it  in  the  Word  of  God. 

It  is  impossible,  however,  that  v-ou  can  form  any  just 
idea  or  apprehension  of  the  spiritual  tower ^  unless  you 
are  previously  acquainted  with  the  nature  of  those  in- 
terior truths  of  God/s  Word^  whereof  it  is  constructed. 
May  I  bespeak  your  attention,  then,  in  the  first  place, 
to  this  consideration. 

Your  own  reflection  may  teach  and  convince  you,  if 
you  will  make  a  proper  use  of  it,  that  man's  salvation  * 
depends  solely  on  his  reception  of  the  truths  of  God's 
Word  in  his  heart  and  life.  Where  there  is  no  recep- 
tion of  those  truths,  there  can  be  no  salvation,  because 
there  are  no  means,  in  such  case,  whereby  God  can 
operate  salvation,  which  consists  in  the  removal  of  evil 
from  man,  and  the  implantation  of  good.  But  where 
there  is  a  due  reception  of  the  truths  of  God's  Word, 
in  the  heart  and  life,  there  salvation  is  a  certain  con- 
sequence, because  there  God  operates  to  the  extirpa- 
tion of  all  evil,  and  the  implantation  of  all  the  saving 
good  of  his  own  mercy,  love,  and  truth. 
.  Your  own  reflection  may  teach  and  convince  you 
further,  if  you  be  disposed  to  make  use  of  it,  that  re- 
ception of  the  truths  of  God's  Word  is  tzoofold^  exter- 
nal and  internal.  Some  people  receive  those  truths" 
only  externally,  that  is,  in  the  memory,  and  not  so  much 
in  the  life  ;  whilst  others  receive  them  internally ;  that 
is,  in  the  life  through  the  memory. 

What  I  wish  now  more  particularly  to  observe,  and 
to  press  upon  your  observation,  is  this.     Reception  of 
tlie  truths  of  God  merely  in  the  memory,  and  not  in 
I 


8S  THE    HOUSEHOLDER 

the  life,  is  of  no  avail  to  the  building  the  spiriiual 
tower,  of  consequence  is  of  no  avail  to  salvation.  The 
reason  is,  because  the  spiritual  tower  implies  an  eleva- 
tion of  the  intellectual  mind,  whereby  it  is  enabled  to 
see  and  discern  its  interior  spiritual  evils,  and  to  fight 
against  them ;  and  this  elevation  cannot  have  place 
whilst  the  truths  of  God  are  merely  in  the  memory, 
and  not  in  the  life.  For  elevation  of  the  intellectual 
mind,  implies  conjunction  with  God,  and  pre-emi- 
nence thereby,  over  those  things  which  are  not  of  God  ; 
and  this  conjunction  and  pre-eminence  cannot  possi- 
bly be  effected  by  religious  truths,  whilst  they  remain 
in  the  memory  only,  and  do  not  pass  thence  into  the 
life,  or  practice. 

No  external  reception  then  of  the  truths  of  God  is 
sufficient  for  building  the  spiritual  tower  of  divine  ob- 
servation and  defence.  To  raise  this  incomparable 
and  most  excellent  superstructure,  it  is  needful  that 
truth  should  be  received  internally.  Would  you  know 
what  is  m.eant  by  the  internal  reception  of  truth. ^  It  is 
the  truth  of  God  operating  in  the  heart,  and  produ- 
cing thence  its  salutary  influences  on  the  life.  It  is  the 
truth  of  God,  elevated  out  of  the  memory  into  a  higher 
or  inner  sphere  of  the  mind,  being  received  with  delight 
in  the  affection  thereof,  and  thus  tending  to  raise  man 
out  of  the  love  of  evil  into  the  love  of  good,  out  of 
earthly  vanities  into  heavenly  realities ;  out  of  the 
sinfulness,  miseries,  and  corruption  of  his  own  natural 
life,  separate  from  God,  into  the  sanctities,  blessed- 
nesses, and  purities  of  that  spiritual  and  eternal  life  of 
■evangelical  love  and  charity,-  which  is  the  gift  of  God 


THE  TOWER.  ^7 

in  Jesus  Christ,  lo  every  one  who  repcnteth  and  be- 
h'eveth  the  Gospel. 

Behold  here  the  means,  and  the  only  means,  of 
building  that  spiritiM  tozacr,  whence  alone  comelh 
protection  and  salvation  to  the  spiritual  vineyard! 

Would  you  then,  beloved,  find  this  tozcer  built  in 
yourselves,  and  be  made  partakers  of  all  its  Infinite 
blessings  and  benefits?  Do  you  wish  for  such  a  place 
pf  elevation  and  defence  in  your  own  minds,  where 
you  may  contemplate  tlie  great  eternal  things  of  God'i 
kingdom,  and  at  the  same  time  discern  all  the  ap- 
proaches of  your  spiritual  adversaries,  and  be  secured 
against  their  assaults?  Stir  up  then  your  minds,  and 
pray  to  God  to  assist  you,  in  the  first  place,  to  a  dili- 
gent and  a  due  consideration  of  the  vast  importance  of 
such  a  spiritual  tower.  Reflect  seriously  with  your- 
selves, that  your  salvation  depends  upon  this  building, 
inasmuch  as  without  it  you  can  neither  see  the  interior 
evils  of  your  natures,  nor  fight  against  them  so  as  to 
remove  them;  in  which  case  your  vineyard  will  be 
continually  exposed  to  depredation — ''all  th^y  that 
go  by  will  pluck  off  your  grapes,  the  wild  boar  out  of 
the  wood  will  root  it  up,  the  wild  beasts  of  the  field 
will  devour  it.''* 

When  you  are  thus  convinced  of  the  absolute  neces- 
sity of  a  spiritual  toicer,  for  the  preservation  of  your 
vineyard,  then  beg  of  God,  that  is,  the  Lord  Jesus 
Christ,  in  the  next  place,  to  give  you  a  just  and  right 
apprehension  of  those  interior  truths  of  his  Wordy  or, 

*  Psalm  Ixxx.  12,  13. 


88  THE    HOUSEHOLDER 

what  is  the  same  thing,  of  that  internal  reception  oj 
truth,  without  which  the  spiritual  tower  cannot  be 
built.  For  this  purpose,  accustom  yourselrcs  to  re- 
flect frequently  and  seriously  on  the  utter  vanity  and 
unprofitableness  of  a  mere  cxteimal  reception  of  truth 
in  the  memory  only,  whilst  it  doth  not  enter  hAo  the 
Jife,  that  is,  into  the  life's  affection.  Be  often  asking 
yourselves  these  questions,  What  can  truth  profit  me, 
if  I  do  not  obey  the  truth?  What,  can  it  avail  me  to 
know  the  laws  and  mysteries  of  heaven,  if  my  life  is 
not  affected  and  changed  thereby  ?  How  can  God  save 
me,  if  I  do  not  love  him  ;  and  how  can  I  love  him,  if 
I  do  not  endeavour,  in  all  humility  and  sincerity,  to 
form  the  whole  internal  spirit  and  temper  of  my  life, 
as  well  as  my  external  actions,  according  to  the  purity 
and  wisdom  of  his  precepts  ? 

Such  examination  of  yourselves,  attended  with  sin- 
cere pray^  to  the^^at  Redeemer,  will  soon  lead  you 
to  an  internal  rocepiion  of  evangelical  truth ;  and  by 
such  reception,  tfe  spiritual  tower  of  internal  observa- 
tion and  defence  will  presently  be  built.  Your  vine- 
yard will  thus  abundantly  flourish,  and  its  blessed 
fruits  will  be  preserved  from  injury.  Having  your 
minds  elevated  into  the  interior  light  of  heaven,  you 
will  be  enabled  to  discern  your  interior  evils,  which 
otherwise  you  could  never  know,  and  by  discerning, 
you  will  shun  and  escape  them. 

Your  tower,  thus,  will  both  discover  to  you  your 
enemy,  and  at  the  same  time  defend  you  against  his 
assaults.     But  this  is  not  all— the  higher  your  tower  is 


THE    TOWER,  89 

built,  the  nearer  you  will  be  to  God  and  heaven  ;  and 
the  further  removed,  of  consequence,  from  the  vanity 
and  misery  of  this  world.  Into  this  tower  you  will  be 
enabled  to  run  at  all  times  of  alarm  and  danger,  ac- 
cording as  it  is  written,  "  The  name  of  the  Lord  is  a 
strong  tower,  the  righteous  runneth  into  it,  and  is  safe." 
Thus,  by  building  your  spiritual  tower,  you  wilj 
find  the  salvation  of  God;  and  with  that  salvation,  all 
the  blessings  of  the  eternal  love,  righteousness,  joy,  and 
peace,  will  be  brought  nigh  unto  you.    AMEN. 


12 


OK    THE 

LETTING  OUT  THE  VINEYARD, 

OR,  THE 

DUTIES  OF  THE  SPIRITUAL  HUSBANDMAN. 


SERMON  X. 


Matt.  xxi.  33. 


Hear  another  parable  :  There  was  a  certain  house- 
holder which  planted  a  vineyard,  and  hedged' it 
round  about,  and  digged  a  wine-press  in  it,  and 
built  a  tower,  and  let  it  out  to  husbandmen,  and 
went  into  a  far  country. 


\ 
xIAVING  already  in  the  preceding  discourses  endea- 
voured to  point  out  the  divine  wisdom  and  instruction 
contained  in  the  former  part  of  this  parable,  relating 
to  the  vineyard  which  was  planted,  to  the  hedge  with 
which  it  was  encompassed,  to  the  wine-press  which 
was  dug  in  it,  and  to  the  tower  which  was  buiit  there- 
in, we  now  proceed  to  consider  the  further  lesson  of 


92  THE    HOUSEHOLDER 

truth  and  weighty  admonition,  intended  for  us  in  these 
words  :  And  let  it  out  to  husbandmen. 

These  words  have  manifest  reference  to  the  charge 
committed  to  tiie  natural  husbandman^  who  is  intrust- 
ed, we  know,  with  the  care  of  a  natural  field  or  vine- 
yard, that  by  proper  culture  he  may  render  it  fruitful, 
which  it  could  not  be  without  such  culture. 

In  allusion  to  such  a  charge,  our  blessed  Lord 
would  remind  us  of  our  duties  as  spiritual  husbandmen, 
to  whom  is  intrusted  the  care  of  a  spiritual  field  or 
vineyard,  that  by  proper  culture  it. also  may  be  ren- 
dered fruitful,  which  is  a  thing  impossible  if  such  cul- 
ture be  wanting. 

No  words  can  sufficiently  express  the  importance  of 
the  obligations -laid  upon  us,  as  called  to  act  in  this 
high  and  holy  chRracier  of  spiritual  husbandmen.  Every 
temporal  interest,  all  of  mere  human  greatness,  glory, 
and  happiness,  disappears,  and  becomes  as  nothing, 
when  set  in  competition  with  the  trust  reposed  in  us 
by  the  great  Householder.  If  we  are  unfaithful  in 
this  trust,  we  are  undone  for  ever  ;  our  eternal  all  is 
lost,  and  it  had  been  better  for  us  not  to  have  been 
born :  but  if  we  are  faithful,  every  blessing  is  then 
ours  ;  an  eternity  of  glory  will  await  us,  and  we  shall 
give  praise  for  ever  to  that  God  who  hath  called  us 
into  being. 

Such  then  being  the  importance  of  the  obligations 
laid  upon  us  all  as  spiritual  husbandmen,  I  am  persua- 
ded you  will  give  me  a  patient  hearing,  whilst  I  en- 
deavour to  press  upon  you  the  measure  of  those  obli- 


LETTING  OUT  THE  VINEYARD.  03 

A  consideration  of  the  Juties  of  the  natural  hutband- 
man  will  perhaps  enable  us,  in  the  easiest  and  most 
familiar  manner,  to  comprehend  our  duties  as  spiri- 
tual husbandmen^  and  therefore  GoJ,  in  his  holy  word, 
sends  us  to  the  ploughman  for  Instruction,  and  adds  this 
weighty  motive  to  engage  our  attention  thereto,  "  For 
his  God  doth  instruct  him  to  discretion,  and  doth  teach 
him."* 

Let  us  go'forth  then  to  the  jfield  for  information ;  let 
us  behold  there  the  labours  of  the  husbandman,  and 
learn  how  we  also  may  best  cultivate  the  ground  of 
our  hearts,  so  as  to  bring  forth  fruit  unto  God. 

Two  things  are  especially  observable  respecting  the 
conduct  of  the  natural  husbandman;  first,  what  he  can 
do  towards  the  culture  of  his  land,  and  secondly,  what 
he  cannot  do. 

And,  1st,  oehold  what  he  caih  do. — ^Jou  see  in  his 
hand  ei  plough,  with  whicli  he  is  turning  up  the  ground 
to  receive  the  seed  intended  to  be  sown  therein.  You 
next  observe  him  casting  in  the  seed,  and  afterwards 
harrov^ing  the  earth  to  cover  it  in,  that  so  the  seed 
may  not  perish  because  it  had  no  deepness  of  earth ,  Pre- 
sently when  the  seed  springeth  up,  you  behold  him 
clearing  it  of  the  weeds,  which  would  otherwise,  grow 
up  and  choak  the  tender  plants.  And,  lastly,  when 
the  full  corn  is  ripened  in  the  ear,  you  see  him  pxttting 
in  the  sickle,  binding  it  up  in  shea-oes,  and  gathering  it 
into  his  barn,  that  it  may  be  ready  for  future  use. 
This  then  is   what  the  husbandman  can  do  towards 

*  Isaiah  xxviii.  23  to  29. 


94  THE   HOUSEHOLDER 

making  his  ground  fruitful.  He  can  prepare  the  earth 
to  receive  seed.  He  can  cast  in  tlie  seed  when  the 
earth  is  so  prepared.  He  can  next  harrow  the  eartli 
so  as  to  cover  in  tlie  seed.  He  can  further,  when  the 
seed  puts  forth  the  tender  blade,  pluck  up  the  weeds 
which  might  obstruct  its  growth.  And,  lastly,  he  can 
reap  his  corn,  and  gather  it  into  his  barn. 

Let  us  now  see  what  this  natural  husbandman  cannot 
do  in  the  wny  of  this  his  husbandry. 

And,  1st,  it  is  plain  that  by  all  his  skill  he  cannot 
make  a  single  grain  of  seed  wherewith  to  sow  his 
ground,  but  must  be  content  to  use  the  seed  provided  for 
him.  In  the  next  place,  heca/mot  prevent  stornjs  and 
tempests,  which  may  endanger  his  harvest':  neither  can 
he  cause  a  fruitful  season,  and  yet  without  such  a  sea- 
son, it  is  impossible  his  seed  can  grow  and  multiply.  He 
can  neither  compel  ihc  sun  to  shine,  nor  the  zcind  to  blow, 
nor  the  rain  to  descend  ;  and  yet  both  sun,  and  wind, 
and  rain,  are  alike  absolutely  necessary  to  the  fi^uctifi- 
cationof  his  ground.  Howbeit,  although  these  things  are 
out  of  his  power,  he  can  nevertheless  believe  that  they 
are  in  the  power  of  God,  and  he  can  cheerfully  hope  and 
trust,  that  whilst  he  is  diligent  in  doing  w^hat  he  can  do, 
those  other  things,  which  he  cannot  do,  will  be  ordered 
in  the  best  manner  for  his  advantage. 

Having  thus  then  taken  a  view  of  the  ability  and 
inability  of  the  natural  husbandman,  let  us  now  turn 
our  eyes  to  the  spiritual  husbandman,  and  note  the 
striking  marks  of  similitude  between  the  two  charac- 
ters. 


LETTING  OUT  THE  VINEYARD.  95 

The  spiritual  husbandman  hath  also  his  ability  and 
inabihty  ;  or,  in  other  words,  there  are  some  things 
which  he  caii  do,  and  which  are  therefore  required  of 
him,  towards  making  his  ground  fruitful  in  the  things 
of  God's  kingdom;  and  there  are  some  things  which 
he  cannot  do,  and  which  are  therefore  7iot  required  of 
him.     Let  us  first  see  what  he  can  do. 

Like  the  natural  husbandman ^  he  can  prepare  his 
ground^  that  is,  his  heart  and  affections,  by  sincere  re- 
pentance and  conversion  to  God,  to  receive  the  incor- 
ruptible seed  of  the  "word  of  God.  He  can  further,  if 
he  be  so  disposed,  take  this  seed  and  cast  it  into  his 
ground;  in  other  words,  he  can  learn  the  truths  of 
God's  word,  believe  them,  and  be  affected  by  them. 
He  can  next  harrow  in  this  seed,  so  that  it  may  hav^a 
proper  depth  of  earth  ;  or,  to  speak  without  a  meta- 
phor, he  can  meditate  on  thcTholy  truths  which  he  hath 
learnt,  and  digest  them  in  his  will  and  understanding, 
that  so  they  may  enter  deep  into  the  interiors  of  his 
mind.  He  can  further,  when  the  seed  springs  up,  keep 
it  clear  from  the  xsoteds  which  would  otherwise  choak 
the  tender  plants  ;  the  reason  is  plain  ;  he  can  control 
and  subdue  his  corrupt  passions,  his  earthly  and  sen- 
sual affections,  his  pride  and  covetousness,  and  self- 
will,  which  are  the  great  destroyers  of  the  plants  of 
heaven  in  the  human  bosom.  Finally,  when  the  full 
corn  is  ripened  in  the  ear,  he  can  put  in  his  sickle,  and 
bind  it  up  in  sheaves,  and  gather  it  into  his  barn  for  fu- 
ture use  ;  for  who  cannot  see,  that  by  thankful  recollec- 
tion and  humble  acknowledgment  of  the  divine  graces 


9ft  THE    HOUSEHOLDER 

and  mercies  whicb  hv.xe  been  rcceiveJ  and  rendered 
fruitful,  the  ])ious  mind  doth  as  it  were  gather  an.l  ^  ,;re 
them  up  in  the  inmost  recesses  of  its  spirit,  where  .:iey 
r€inain  as  a  reserve  for  future  occasion  and  use  ? 

This  then  is  what  the  spiritucd  husbandman  can  do 
towards  promoting  the  fruitfulness  of  his  spiritual 
ground  in  the  things  of  heaven.  Let  us  now  see  what 
he  cannot  do  to  secure  this  blessed  end. 

And  here  we  shall  find  his  powers  and  faculties  li- 
mited, like  those  of  the  natural  husbandman.  As  for 
instance  ;  by  all  his  art  and  contrivance  he  cannot 
make  a  single  grain  of  spiritual  seed  wherewith  to  sow 
his  ground,  but  must  be  content  to  receive  what  is  pro- 
vided for  him  ;  in  other  words,  he  cannot  produce  from 
his  own  thought  and  intelligence  a  single  spiritual 
truth,  but  must  take  this  seed  of  eternal  life  from  the 
word  of  God,  its  only  proper  source  and  origin.  In 
the  next  place  he  cannot;  any  more  than  the  natural 
husbandman,  prevent  storms  and  tempests,  viz.  the 
storms  and  tempests  of  spiritual  trouble,  trial,  and 
temptation,  which  may  endanger  hi.^  growing  hopes  : 
neither  can  he  cause  a  fruitful  spiritual  season,  and  yet 
without  such.a  season,  it  is  as  impossible  for  his  spi- 
ritual seed  to  grow  and  multiply,  as  it  is  for  the  na- 
tural seed  without  a  fruitful  natural  season.  The  sun, 
the  luind,  the  rain  of  the  divine  benediction,  are  as 
needful  in  one  case  as  in  the  other,  and  all  that  either 
the  spiritual  or  natural  husbandman  can  do  in  such 
case  is,  cheerfully  and  patiently  to  hope  and  trust,  that 
whilst  he  is  doing  his  duly  and  all  that  he  can  do.  ?. 


LETTING  OUT  THE  VINEYARD.  97 

merciful  and  gracious  God,  in  his  kind  providence, 
will  order  for  his  blessing  the  things  which  are  out  of 
his  power,  and  which  he  cannot  do. 

Such  then  is  the  ability^  and  such  the  inabiWy,  of 
the  spiritual  huibandman,  and  such  therefore  is  the  abi- 
iity,  and  such  the  inubiHty  of  us  all,  inasmuch,  as  in 
our  true  and  proper  character  before  God,  and  as  seen 
of  him,  we  are  all  of  us  such  husbandmen,  being  all 
alike  called,  and  all- sent  into  the  world  for  this  great 
end,  to  cultivate  in  our  hearts  and  lives  the  ^eeds  of 
heaven  ;  being  all  of  us  alike  in  possession  of  immense 
and  inconceivable  faculties  for  that  purpose  ;  and  what 
i^  no  less  observable,  being  all  alike  unable  to  n  oom- 
plish  this  blessed  purpose,  and  to  give  full  elfuct  to 
those  faculties,  without  the  continual  blessing  of  a  most 
gracious  and  merciful  God. 

From  this  view  then  of  our  state  and  circumstances 
as  spiritual  husbandmen,  it  will  be  easy  to  discover,  if 
we  be  so  disposed,  what  is  the  measure  of  our  several 
duties,  as  called  to  act  in  that  important  character. 

vSome  oi  these  duties  flow  from  our  ability^  and  some 
from  our  inability. — Let  us  first  see  what  those  duties 
are  which  flow  from  our  ability. 

These  may  be  all  summed  up  and  comprised  in  this 
first  and  fundamental  of  all  duties,  viz.  to  use  faithfully 
and  diligently  the  powers  which  God  continually  giveth 
us,  and  which  he  doubtless  giveth  for  this  single  pur- 
pose, that  we  should  use  them,  and  that  in  using  them 
We  might  find  the  blessing,  and  God  the  glory.  For 
can  it  be  supposed  that  the  righteous  God,  when  he 
K 


S3  THE    HOUSEHOLDER 

giveth  us  the  faculties  to  receive  his  holy  word  into 
our  hearts  and  lives,  that  it  may  there  grow  and  bear 
its  heavenly  fruit,  doth  not  require  the  use  of  those  fa- 
culties ?  Have  we  the  power  to  read  ?  Have  we  the 
power  to  believe  ?  Have  we  the  power  to  digest  ?  Have 
we  the  power  to  practise  the  precepts  of  the  eternal 
truth,  and  thereby  become  fruitful  in  the  divine  life, 
and  be  formed  in  the  divine  image  and  likeness  ;  and 
will  not  the  Father  of  these  powers  most  reasonably 
look  for  the  application  and  increase  of  them  ?  Let  us 
hear  what  he  himself  saith  on  this  subject,  "  Son,  go 
work  to-day  in  my  vineyard  ;"*  and  on  another  occa- 
sion, "  Thou  ouuhtest  therefore  to  have  put  my  money 
to  the  exchangers,  and  then  at  my  coming  I  should 
have  received  mine  own  with  usury."! 

A  most  poisonous  and  destructive  persuasion  is  at  this 
day  prevalent  in  the  Christian  church,  which  would 
lead  men  to  believe  that  things  are  going  well  wdth 
them  in  the  way  of  salvation,  although  they  never  in 
any  way  exert  the  powers  which  God  giveth  them  to 
promote  their  salvation.  How  many,  for  instance,  do 
we  see  easy  and  unconcerned  about  their  spiritual  state, 
who  yet  are  living  in  the  daily  neglect  of  the  abilities 
they  possess  to  improve  that  state  1  With  faculties  to 
read  the  word  of  God,  they  never  read  it.  With  fa- 
culties to  comprehend  the  eternal  truth,  they  never 
comprehend  it.  W^iih  faculties  to  practise  the  precepts 
of  revealed  purity,  sanctity,  and  wisdom,  they  never 
practise  them.     With  faculties  thus  to  attain  to   the 

*  Matt.  xxi.  28. 
t  Matt.  XXV.  27. 


LETTIXG  OUT  THE  VINEYARD.       9^9 

pure  love  of  God  and  of  their  neighbour,  and  to  live 
«-d|"jarate  from  sin,  and  to  be  born  again  and  become  the 
sons  of  God,  they  are  strangers  to  all  these  blessings, 
and  live   at   an   infinite  distance  from  the   privileges 
which  the  Father  of  mercies  intended  them  by  the  gift 
of  those  faculties.     And  yet,  notwithstanding  all  this 
total  annihilation  of  the  powers  of  salvation  intrusted 
to  them,  they  are  blind  enough  to  imagine   that  they  ' 
are  still  in  the  way  to  bliss,  especially  if,  in  the  mean 
while,  they  can  repeat  a  creed,  or  utter  the  sound  of  a 
prayer,  or  plead,  in  behalf  of  their  negligence,  the 
blood  and  the  merits  of  the  Redeemer.     But  can  any 
imagination   be   more   delusive  ?     Can  any  be  more 
groundless  ?   For  what  is  salvation,  and  what  is  eternal 
happiness,  but  an  effect  of  our  reception  and  cultiva- 
tion of  the  Word  of  God  in  our  hearts  and  lives  ?  Can 
man  be  saved  and  made  happy  without  the  Word  of 
God  ?   And  can  the  Word  of  God  save  bim  and  make 
him  happy,  unless  it  be  implanted  and  become  fruitful 
in  him  ?    And  can  it  be  implanted  and  become  fruitful 
in  him,  without  some  exertion  on  his  part,  of  the  abi- 
lity which  God  giveth  him  for  that  purpose  ?     Let  the 
lot  of  that  slothful  servant,  who  hid  his  Lord's  pound 
in  a  napkin^  determine  these  questions. 

Suffer  me,  then,  to  press  earnestly  upon  your  atten- 
tion and  practice,  this  first  and  principal  duty  of  5pm- 
tual  husbandry,  viz.  to  exert  faithfully  and  diligently 
the  spiritual  pow'ers  which  you  have  received,  and  re- 
ceive continually  from  the  great  Lord  of  the  harvest. 
Think,  what  will  this  Lord  say,  when  he  comes  and 


100  THE    HOUSEHOLDER 

finds  that  you  have  been  "standing  in  the  market-place 
all  the  day  idle  ;  that,  instead  of  entering  into  the  vine- 
yard, and  sowing  heavenly  seed,  and  watching  its 
growth  and  Truitfulness  in  your  minds,  you  have  only 
been  sowing  to  thejlesh,  amongst  the  cares,  and  plea- 
sures, and  vanities  of  a  perishing  world.  Will  not  he 
expostulate,  and  expostulate  justly,  with  every  such 
careless  husbandman,  and  say,  How  is  it  that  I  hear 
this  of  thee?  Give  an  account  of  thy  husbandry,  and  of 
the  things  committed  to  thy  charge.  I  gave  thee  my 
living  word  for  thy  salvation  ;  but  how  is  it  that  thou 
hast  rejected  it,  or,  what  is  the  same  thing,  hast  ne- 
glected to  read  and  to  profit  by  it  ?  1  gave  thee  also 
the  power  and  faculty  whereby  thou  mightest  receive 
and  understand  my  word,  mightest  cherish  it  in  thy 
heart,  and  thereby  render  it  fruitful  in  thy  life;  How 
then  has  it  come  to  pass,  that  thou  hast  no  fruit  to  shew 
of  these  my  heavenly  gifts  ;  but  hast  hid  the  talent ^ 
which  I  committed  to  thee,  in  the  earth  ?  What  strange 
infatuation  can  have  blinded  thine  qjq'S:,  that  thou 
shouldest  not  see,  that  to  reject  my  gifts  and  the  use  of 
them,  is  to  reject  wje  zwA  ]x\y  salvation?  "Cast  ye, 
therefore,  the  unprofitable  servant  hito  outer  darkness." 

But,  lastly,  there  are  other  duties  required  of  the 
spiritual  husbandman,  which  flow  from  his  inability. 

We  have  already  seen  in  what  this  inability  of  the 
spiritual  husbandman  consists,  viz.  that  when  he  hath 
done  all  in  his  power  towards  making  his  vineyard 
fruitful,  he  must  still  confess  that  the  seed  is  not  his, 
and  that  he  cannot  preserve  it  from  storms  and  tcm- 


LETTING    OUT  THE  VINEYARD.  101  J 

pests,  and  make   it  fruitful,  of  himself ;   but  that  both  ^ 
J^e  seed,  the   preservation,  and  the  fruitfulness,   are 
from  another,  viz.  from  God,  and  the  continual  dew  of 
his  blessing. 

But  what  is  the  language  of  this  inahilit]]^  and  what 
doth  it  teach  us  as  spiritual  husbandmen?  Surely  this 
lesson  of  unutterable  wisdom;  to  he  humble.,  and  put  our 
trust  in  God,  and  to  acknowledge  that  he  is  the  true 
Husbandman^*  and  that  we  are  only  husbandmen  under 
and  from  him.  Surelj  the  consideration,  therefore,  of 
what  we  cannot  do,  is  alike  instructive  and  edifying  as 
the  consideration  of  what  we  can  do.  For  whilst  we 
learn,  from  what  we  can  do,  to  estimate  and  exert 
aright  the  spiritual  powers  which  we  have  received, 
we  learn,  from  what  we  cannot  do,  to  adore  and  rely 
upon  the  omnipotence  of  God,  and  thereby  unite  our 
powers  with  that  omnipotence.  Whilst  our  ability 
teaches  us  the  duty  of  exertion^  our  inability^  with 
equal  energy,  presses  the  no  less  profitable  duty  of 
suhmission.  Whilst  the  view  of  our  strength  lets  us  see 
and  feel  a  sort  of  independence  in  ourselves,  the  view 
of  our  weakness  makes  us  see  and  feel  our  continual  de- 
pendence upon  God.  In  short,  whilst,  from  what  we 
can  do,  we  are  instructed  to  use  our  best  endeavours, 
as  of  ourselves,  to  make  our  spiritual  vineyards  fruit- 
ful ;  from  what  we  cannot  do,  we  are  further  instruct- 
ed, that  "  we  are  not  sufficient  of  ourselves  to  think 
any  thing  as  of  ourselves,  but  that  our  sufficiency  is 

*  See  John  XV,  I , 


102  THE    HOUSEHOLDER 

from  God  ;  and  that  therefore  our  ^visest  rule  ot  acting 
is,  whilst  we  act  as  of  ourselves,  to  act  in  entire  reli- 
ance  upon  and  from  Mim  who  hath  said,  "  Without  m>f: 
ye  can  do  nothing."  Thus  even  our  infirmities  were 
intended  to  be  our  instructors;  and  our  very  wants, 
and  dangers,  and  troubles,  with  an  invincible  elo- 
quence, enforce  upon  us  experimentally  the  divine 
precept,  "Put  thou  thy  trust  in  the  Lord,  and  be  do- 
ing good  :  commit  thy  way  unto  the  Lord,  and  he  will 
luring  it  to  pr.ss."* 

Let  us  then  study  diligently,  and  practise  faithful- 
ly, as  wist  husbandmen,  the  double  lesson  taught  us  by 
the  powers  we  possess,  and  by  the  powers  we  want  : 
and,  combining  the  united  instruction  resulting  from 
this  double  lesson,  let  us  collect  thence,  for  our  daily 
direction,  the  following  summary  of  all  Christian  duty, 
which  it  teaches  ;  viz.  that  if  we  wish  to  become 
faithful  husbandmen  in  our  Lord's  vineyard  ;  if  we 
wish  his  holy  word  to  grow  and  multiply  in  our  bo- 
soms, and  bring  forth,  after  its  kind,  the  heavenly  fruit 
of  righteousness,  wisdom,  and  peace  ;  if  we  wish  thus 
to  recover  in  ourselves  the  divine  image  and  likeness, 
and  attain  unto  all  that  blessedness  of  true  religion, 
which  Jesus  Christ  intended  for  us,  when  he  prayed 
"  that  they  all  may  be  one,  as  thou.  Father,  art  in  me, 
and  /  in  thee,  that  they  all  may  be  one  in  us  ;"t  we 
must  then  co-operate  with  our  God  tov/ards  the  accom- 

*  Psalm  xxxvii.  3.  6. 
>}■  Johnxvii,  2t. 


LETTING  OUT  THE  VINEYARD.  103 

plishment  of  these  blessed  ends.  For  this  purpose, 
we  must  use  freely  the  powers  which  he  has  given  us, 
as  if  they  were  our  o^jim ;  but  then  we  must  use  them 
at  the  same  time  as  his,  and  in  dependence  upon  him  : 
we  must  be  active  in  fulfilling  the  evangelical  duties  of 
repentance,  of  self-examination,  of  watchfulness,  and 
of  sincere  obedience,  as  if  these  duties  depended  en- 
tirely upon  ourselves  ;  but  tlifn  we  must  guard  against 
the  vain  confidence  of  our  own  activity,  by  ascribing 
it  unto  God. 

Thus  we  must  learn  to  unite  our  derived  powers  with 
their  primitive  powers,  nature  with  grace,  body  with 
spirit,  and  thereby  ourselves  with  Jesus  Christ ;  not 
according  to  the  mistaken  ideas  of  a  false  quietism^  but 
in  the  exertion  of  evangelical  virtue  ;  not  according  to 
the  wildness  of  a  blind  enthusiasm,  but  in  the  calm  so- 
briety of  an  enlightened  wisdom.  We  must  therefore 
be  zealous  for  our  God  and  for  eternal  hfe  ;  but  we 
must  take  heed  that  our  zeal  be  oj  God,  as  well  as  for 
him  :  we  must  watch  alike  against  the  extremes  of 
that  self-exertion  which  would  preclude  humility,  and 
of  that  humility  which  would  induce  supineness.  In 
our  low  estate,  we  must  not  forget  that  "  charity  hopetM^ 
all  things  ;  but  in  hoping  all  things,  we  must  not  suffer 
hope  to  slumber  in  carelessness ;  as,  on  the  other  hand, 
in  our  high  estate,  when  hope  is  realized  in  possession, 
we  must  be  alike  upon  our  guard  against  that pre^wmp- 
tion,  which  too  often  overtakes  us  when  we  fancy  things 
are  at  the  best  with  us.  ii;  -l.urt,  whilst  we  acknow- 
ledge that  we  can  do  nothing  without  Jesus  Christ,  we- 


104  THE    HOUSEHOLDER,  <SrC. 

must  be  careful  of  abusing  this  acknowledgment  to  our 
destruction,  by  doing  nothing  -with  him  :  and  whilst 
we  are  diligent  to  "  work  out  our  own  salvation  with 
fear  and  trembling,"  as  of  ourselves,  we  must  believe, 
with  the  apostle,  that  "  it  is  God  who  worketh  in  m 
both  to  will  and  to  do  of  hisgo<>d  pleasure."*    AMEN. 

*  Phil.  ii.  12,  IX 


ON    THE 

HOUSEHOLDER 

GOING  INTO  A  FAR  COUNTRY, 

9R  THE  TRUE    CAUSE  OF    THE    APPARENT  DISTANCE  ANF) 
NEARNESS  OF  GOD. 


SERMON  XL 


Matt.  xxi.  SS. 

Hear  another  parable :  There  was  a  certain 
householder  which  planted  a  vineyard,  and 
hedged  it  round  about,  and  digged  a  wine- 
press in  it,  and  built  a  tozuer,  and  let  it  out  to 
husbandmen,  and  went  into  a  far  country. 


-Having  already  endeavoured  to  explain  and  en- 
force the  lessons  of  heavenly  instruction,  contained  in 
the  former  part  of  these  words,  as  they  relate  to  a 
certain  householder,  to  the  vineyard  which  he  planted y 
to  the  hedge  with  which  he  encompassed  it,  to  the 
wine-press  which  he  digged  in  it,  to  the  tower  which 


106  THE  HOUSEHOLDER 

he  built  in  it,  and  to  the  husbandmen  to  wliom  he  Itt 
it  out ;  1  shall  now  proceed  to  a  consideration  of  the 
last  particular,  viz.  he  zi'cnt  into  afar  country. 

These  words,  it  is  plain,  are  spoken  of  the  househol- 
der ;  and  inasmuch  as  by  the  liomehoUer,  according 
to  what  was  shewn  in  a  former  discourse,  is  represent- 
ed and  signified  the  Lord  God  the  Saviour,  as  head  and 
ruler  of  the  church  ;  therefore  in  their  spiritual  sens-; 
and  application  they  have  relation  to  tiiis  divine  house- 
holder, this  planter  and  supporter  of  the  true  spiri- 
tual vineyard. 

But  it  will  be  asked,  How  can  it  be  said  of  God 
with  any  degree  of  truth  or  propriety,  that  he  weiit  in- 
to afar  country  ?  Is  not  God  always  and  every  where 
present  ?  Is  it  possible  for  him  to  remove  afar  off' 
from  any  part  of  his  creation  ?  Is  he  not  alike  near 
unto  all  men,  and  all  things,  at  all  times  ?  And  must 
not  sudden  destruction  of  necessity  come  both  upon 
men  and  things,  if  God  was  to  be  separated,  or  remo- 
ved from  them  ?  In  what  sense  then  can  it  be  said  of  the 
omnipresent  God,  that  he  "went  into  afar  country? 

I  shall  endeavour  to  give  these  questions  such  an 
answer  as  their  great  importance  demands ;  and  since 
the  answer  may  tend  in  some  measure  to  open  the 
depths  of  the  divine  wisdom  contained  in  the  words 
under  consideration,  may  I  bespeak  youT  most  serious 
attention  tp  a  subject  in  which  the  true  knowledge  of 
God  and  of  yourselves  is  so  intimately  involved. — 
And,  Isf.  We  find  in  many  passages  of  the  sacred 
writings,  that  7icarne^s  and  distance  are  applied  to  God, 


IN  A  FAR  COUNTRY.  107 

and  to  the  tilings  of  God  ;  or,  in  other  words,  that 
God,  and  the  things  of  God,  are  represented  some- 
times as  nigh  at  hand,  and  at  other  times  as  afar  off^. 

Thus  it  is  written  in  the  book  of  the  Psalms,  "  The 
Lord  is  7ugh  unto  them  that  are  of  a  broken  heart;"* 
and  in  another  place,  "  The  Lord  is  nigh  iinto  all 
ihem  that  call  upon  him.""! 

Again  it  is  said  in  the  same  book,  "  Why  art,thou 
^ofar  from  helping  me  ?"|  and  in  another  place,  "  O 
Lord,  be  not  far  from  me  ;"§  and  in  the  prophet  Je- 
remiah, "  Am  I  a  God  at  hand,  and  not  a  God  afar 

#■'"11 

It  is  not  however  to  be  supposed,  from  this  mode  of 
expression,  that  distance,  according  to  the  common  or 
literal  sense  of  the  word,  is  at  all  applicable  to  God,  or 
to  the  things  of  God. 

For  let  a  man  travel  with  his  body  ever  so  far,  in 
any  direction  whatsoever,  in  the  regions  of  space,  he 
will  not  be  a  jot  nearer  or  further  oft'  from  God,  at  the 
end  of  his  journey,  in  respect  to  distance  of  space, 
than  he  was  when  he  first  set  out. 

When  therefore  the  sacred  scriptures  speak  of  God 
as  afar  off,  it  is  to  be  understood  that  they  speak  only 
according  to  appearance,  or  because  it  so  appear  unto 
man,  not  because  God  in  reality  is  at  any  time  afar  off', 

*  Pbalm  xxxiv   18. 
+  Vs^\m  cxlv.  18. 
\  Psalm  xxii.  1. 
\  PsaluQ  xxii.  11. 
II  Jer.  xxiii.  23. 


108  THE    HOUSEHOLDER 

This  mode  of  expressing  things  according  to  appear- 
tijice^  is  common  in  the  sacred  writings,  and  is  fre- 
quently applied  in  other  cases  in  respect  to  God. 

Thus  God  is  often  said  to  be  ajigrij  and  wrathful 
against  the  wicked  ;  not  that  he  is  really  angry  and 
wratiiful,  (for  it  is  impossihae  that  such  affections  can 
have  any  place  in  a  holy  God,)  but  because  to  the 
wicked  he  appears  angry  and  wrathful,  in  consequence 
of  the  opposition  and  contrariety  which  must  ever  of 
necessity  subsist  between  a  sinful  creature,  and  the 
pure  and  holy  Creator. 

Would  you  know  then  the  true  ground  and  reason 
why  God  is  spoken  of  in  the  sacred  scriptures  in  re- 
spect to  distance  and  nearness,  as  of  space  and  place, 
and  is  represented  sometimes  as  being  afar  off,  and  at 
other  times  as  being  near  ?  It  is  owing  entirely  to  the 
appearance  thereof  in  respect  to  man,  according  to 
which  appearance  God  is  ever  seen  by  the  good  as  a 
near  and  present  God,  and  by  the  wicked  as  a  distant 
and  abscjit  God. 

The  real  truth  is,  that,  in  regard  to  distance  of  place 
or  space,  God,  his  kingdom,  and  the  things  thereof, 
are  alike  near  unto,  and  present  zi'ith  all  men,  at  all 
limes,  in  all  places,  and  in  every  state  of  their  lives. 
The  most  wicked  and  careless  sinner,  in  this  sense, 
has  God  and  heaven  as  near  unto  kirn,  and  as  present 
Tvith  him,  as  the  most  righteous  and  watchful  sairU.  No 
human  heart  ever  was,  is,  or  can  be,  separated  from 
God  by  any  thing  like  distance  of  space.  The  omni- 
present Creator  is,  and  ever  must  be,  most  near  vnto 


IN  A  FAR  COUNTRY.  109 

ail,  because  he  is  in  all,  and  the  life  of  all,  and  there- 
fore it  is  as  impossible  for  any  human  spirit  to  be  re- 
moved from  him,  as  to  space  or  place,  as  it  is  impossi- 
ble it  should  be  removed  from  its  own  life. 

It  was  according  to  this  idea,  that  our  blessed  Lord, 
when  he  appointed  the  seventy  disciples  to  preach 
the  Gospel,  strictly  charged  them  to  declare  even  to 
tliose  who  should  reject  their  divine  mission,  "  Not- 
withstanding, be  ye  sure  of  this,  that  the  kingdom  of 
God  is  come  nigh  unto  you.''"'^  / 

But  though  God,  his  kingdom,  and  the  things  there- 
of, are  alike?  near  unto  the  righteous  and  unto  the  wick- 
ed,"unto  him  that  feareth  God,  and  unto  him  thatfear- 
eth  him  not,  yet  herein  a  mighty  difference  is  to  be 
observed. 

The  righteous,  (by  whom  are  to  be  understood  the 
regenerate)  see  and  feel  in  themselves  this  nearness  of 
God  and  of  the  things  of  his  kingdom.  They  are 
made  sensible  in  their  own  hearts,  and  in  their  own 
understandings,  of  the  divine  presence  with  them,  and 
know  by  happy  experience  that  the  kingdom  of  God 
is  nigh  unto  them.  They  no  longer,  therefore,  look  at 
heaven,  and  at  the  Lord  of  heaven,  as  at  distant  ob- 
jects, as  at  things  absent  and  afar  off;  but  they  look 
at  them  as  at  objects  which  are  of  all  others  most  near 
to  and  present  with  them,  because  intimately  connect- 
ed and  conjoined  with  the  very  essence  of  their  life. 

Bat  the  contrary  is  true  of  the  wicked,  that  is,  of 

*Lukex.  11. 
,  L 


110  THE    HOUSEHOLDER 

the  unregenerate.  Notwithstanding  the  real  nearness 
of  God  and  of  the  things  of  his  kingdom  to  them,  yet 
they  still  view  them  as  at  an  immense  distance,  and 
they  cannot  help  so  viewing  them  whilst  they  conti- 
nue wicked  or  unregenerate.  Though  they  are  told 
ever  so  often  that  the  kingdom  of  God  is  nigh  unto  them, 
yet  they  will  not  believe  it.  Though  they  hear  of  an 
eternity,  of  an  eternal  world,  and  of  eternal  beings 
therein,  yet  they  fancy  all  these  things  most  remote  and 
absent,  and  treat  them  accordingly.  The  real  presence 
of  God  therefore  is  unseen  and  unknown  to  them,  not 
because  he  is  not  as  near  to  them  as  he  is  to  the  right- 
eous, but  because  their  minds  are  not  in  the  same  state 
to  see  and  perceive  his  nearness. 

For  if  you  inquire  the  reason  why  the  same  omni- 
present God,  and  the  same  eternal  kingdom  of  his  bea- 
ten, are  thus  seen  differently  by  different  persons,  ap- 
pearing to  some  most  near,  and  to  some  most  distant, 
you  cannot  possibly  find  any  other  reason  than  this, 
that  the  hearts  and  affections  of  some  are  turned  from 
themselves  and  the  world  towards  God,  whereas  the 
hearts  and  aflections  of  others  are  turned yro7M  God  to- 
wards themselves  and  the  world  ;  ancf  all  spiritual 
nearness  or  distance  depends  entirely  on  the  state  of 
the  heart  and  affections. 

That  this  is  the  case — that  a  change  in  the  state  of 
the  heart  and  affections  causes  different  apprehensions 
of  God  and  the  things  of  eternity,  you  may  be  con- 
vinced by  every  day's  experience. 

Take,  for  instance,  a  carnal  and  thoughtless  man, 


IN  A    FAR  COUNTRY.  Ill 

who  is  in  the  full  enjovment  of  bodily  health  and  ani- 
mal spirits,  and  whose  affections  all  centre  in  the  riches 
and  pleasures  of  this  world  and  the  flesh  ;  and  talk  to 
such  a  man  of  the  nearness  of  God  and  eternity,  and 
he  will  most  probably  make  a  mock  of  all  your  infor- 
mation, at  least  he  will  not  feel  it  to  be  true. 

But  suppose  this  same  man  to  be  laid  in  a  bed  of 
sickness,  or  to  be  pressed  down  by  any  heavy  afflic- 
tion ; — suppose  the  vigour  of  his  carnal  and  worldly 
enjoyments  to  be  for  a  while  suspended  ;  and  that  in 
this  state  you  speak  to  him  of  God  and  heaven  ; — he 
will  now  most  probably  feel  the  force  of  all  that  you 
teii  him, — he  will  perceive  and  confess  the  real  7iear- 
ness  of  those  things  now  which  he  had  heretofore  view- 
ed as  afar  off, — he  will  be  surprised  that  he  had  not 
seen  them  so  before,  and  will  be  exceedingly  amazed 
to  think  that  the  perishable  objects  of  this  world  and 
the  flesh  should  be  possessed  of  such  a  delusive  and 
enchanting  power,  to  hide  from  the  eyes  of  a  reasoa- 
-abie  being  the  awful  and  near  realities  of  an  eternal 
world. 

And  what  shall  we  say  is  the  reason  why  this  sick 
and  afflicted  man  seies  God  and  his  kingdom  nearer  in 
his  affliction,  and  on  his  bed  of  sickness,  than  he  saw 
them  in  his  prosperity,  and  in  the  pride  and  vigour  of 
his  health  ?  We  must  be  forced  to  confess  it  can  be 
owing  to  no  other  cause  than  this,  that  the  state  of  his 
heart  and  affections  was  changed  hy  his  sickness  and 
affliction,  and  that  this  change  alone  made  the  differ- 
ence of  his  views :  God  and  heaven  were  certainly  as 


112  •        THE    HOUSEHOLDER 

near  to  him  in  the  former  days  of  his  health  and  pros- 
perity, as  in  the  latter  days  of  his  malady  and  trouble  ; 
but  he  did  not  at  that  time  see  and  perceive  their 
nearness  : — the  reason  was,  because  his  heart  and  af- 
fections were  then  turned  from  God  and  heaven,  to 
delight  more  in  other  objects  ;  and  the  spirit  of  man 
can  only  see  that  object  in  which  it  delights. 

Behold  here  then,  beloved,  the  true  and  eternal  cause 
of  that  distance^  which  in  the  sacred  Scriptures  is  so 
frequently  ascribed  to  God  !  Behold  also  the  lesson  of 
deep  and  weighty  instruction,  contained  in  the  words 
of  my  text,  in  regard  to  the  great  householder,  where 
it  is  said,  that  "  he  went  into  a  far  country  !" 

To  go  into  a  far  country^  when  spoken  of  God,  it 
has  been  already  shewn,  must  relate  to  the  state  of 
man's  affections,  in  which  God  appears  to  him  as  afar 
off.  This  is  the  case  with  every  man  in  his  natural  or 
unregenerate  state,  which  is  the  state  of  the  husband- 
;;ien  here  described  under  \hG  first  planting  of  the  spi- 
ritual vineyard.  In  this  state,  the  affections  are  mere- 
ly natural,  worldly,  and  carnal  ;  the  things  of  God  and 
of  his  kingdom  are  apprehended  very  darkly  and  im- 
perfectly ;  the  riches,  honours,  and  glories  of  this  world 
affect  muchi  and  therefore  appear  to  be  very  near  and 
present;  whereas  the  riches,  honours,  and  glories  of 
the  eternal  world  affect  but  little,  and  therefore  appear 
to  be  distant  and  afar  off. 

But  doth  the  great  householder  always  thus  dwell  in 
a/rtr  country?  Do  the  spiritual  husbandmen^ always 
thus  behold  him  as  afar  off',  and  perceive  him  a>  a  dis- 


IN  A   TAR  COUNTRY.  213 

iant  and  absent  God,  and  his  kingdom  as  a  distant  and 
absent  kingdom  ?  Doubtless  not.  It  is  the  voice  of 
religion  ;  it  is  the  voice  of  God  himself — '*  The  Lord 
is  nigh  unto  them  that  are  of  a  broken  heart,  and  sa- 
veth  such  as  be  of  a  contrite  spirit."*  And  again,  "  If 
a-  man  love  me,  he  will  keep  my  words  ;  and  my  Fa- 
ther will  love  him,  and  we  will  come  unto  him,  and 
make  our  abode  with  him."t  And  again,  "  Draw  nigh 
unto  God,  and  he  will  di'aw  nigh  unto  i/oW'"} 

Whilst  man,  indeed,  hath  his  heart  unbroken,  living 
only  to  himself  and  to  the  world,  unconverted  to  God, 
and  unregenerate,  he  must  of  necessity  see  heaven  and 
the  great  householder  as  at  a  distance.  But  let  this 
state  now  be  reversed  ;  let  his  heart  be  broken  by  af- 
fliction and  godly  sorrow  ;  let  us  suppose  him  a  sincere 
penitent  at  the  throne  of  mercy,  awakened  to  a  sense 
and  perception  of  his  eternal  concerns,  supplicating 
pardon  for  sin,  and  grace  to  live  a  new  life  ;  let  us  sup- 
pose a  removal  hereby  of  his  evil  affections,  and  that 
the  good  affections  of  heavenly  love  and  wisdom  are 
implanted,  b}»  an  earnest  seeking  of  these  eternal  rich- 
es ;  let  us  suppose  that  the  powers  of  worldly  and  sel- 
fish love  are  hereby  weakened,  and  that  he  begins  to 
bt  made  sensible  of  the  superior  power  and  life  of  an 
omnipotent  Redeemer  ;  let  us  suppose  that  he  thus  be- 
gins to  walk  steadfastly  and  watchfully  in  the  ways  of 
regeneration,  looking  for  the  appearing  of  God  and 

*  Psalm  xxxiv,  18. 
t  John  xiv.  23, 
\  James  iv.  8. 
LS 


114  THE   HOUSEHOLDER 

-his  kingdom  in  his  own  mind,  according  to  the  Scrip- 
tures ; — how  will  he  now  see  that  near,  which  he  had 
before  seen  only  afar  off !  How  will  God,  heaven,  and 
eternity,  appear  y^resen^  and  at  hand,  which  had  before 
seemed  absent  and  at  an  immense  distance  from  his 
view  ! 

Would  you  then,  beloved,  attain  unto  this  extraordi- 
nary blessedness  and  most  high  privilege,  for  whicU 
you  were  created,  and  which  is  your  peculiar  birth- 
right as  reasonable  creatures,  even  the  privilege  of  see- 
ing the  face  of  your  God,  and  of  beholdmg  him  ever' 
nigh  mito,  and  present  with  you,  with  all  the  riches  of 
liis  kingdom  ?  Labour  then  to  come  into  a  spirit  jof 
true  repentance,  and,  by  repentance,  into  regeneration 
of  heart  and  of  life.  Remember,  that  evil  alone,  that 
is,  an  evil  and  unrighteous  love,  separates  God  from 
you,  according  as  it  is  written,  "Your  iniquities  have 
separated  between  you  and  your  God,  and  your  sins 
have  hid  his  face  from  you."*  Remember  further, 
that  the  face  of  God  can  never  be  seen  but  in  and  by 
the  good  of  his  own  love,  and  the  truth  of  his  own 
wisdom  ;  just  as  you  can  never  see  the  face  of  the  su» 
but  in  and  by  the  light  of  the  sun.  Cherish,  then,  ia 
your  bosoms,  this  heavenly  good  and  truth  ; — -let  them 
<J)revail  and  have  dominion  over  all  the  false  and  ap- 
parent goods  of  the  world  and  the  flesh,  with  their  de- 
lusive persuasions.  Look  continually  in  humility, 
%i^,  and  obedience,   unto  the  manifested  Gq^,  thfe 

'  fsaiah  lix.  S. 


IN  A  PAR  COU?»TRV.  115 

Lord  Jesus  Christ,  from  whom  alone  all  this  saving 
good  and  truth  come.  You  will  then  soon  behold  him 
present  with  and  nigh  unto  you.  Every  step  you  thus 
take  in  the  regeneration,  will  bring  you  nearer  to  God 
and  heaven  :  every  separation  from  evil  will  make  the 
face  of  the  Almighty  shine  brighter  upon  you  :  you 
will  thus  no  longer  see  him  as  at  a  distance,  and  under 
the  dark  veil  and  covering  of  an  earthly  nature  ;  but 
you  will  see  him  as  a  God  at  hand,  in  the  clear  bright- 
ness of  his  majesty ;  and  in  you  will  be  fulfilled  the 
blessed  prophecy,  "  He  will  destroy  in  this  mountaio 
the  face  of  the  covering  cast  over  all  people,  and  the 
veil  that  is  spread  over  all  nations  ;  and  it  shall  be 
said,  Lo,  this  is  our  God  ;  we  have  waited  for  him,  and 
he  will  save  us.  This  is  the  Lord  ;  we  have  waited 
for  him  ;  we  will  be  glad  and  rejoice  in  his  salvation,"* 
AME-N. 

XXV,.  1.9. 


ON    THE 

SPIRITUAL  FRUIT, 

WHICH 

THE  VINEYARD  PRODUCES 


SERMON  XIL 


Matt.  xxi.  34. 


Andiohen  the  time  of  the  fruit  drew  near,  he  sent 
his  servants  to  the  husbandyneri,  that  they  might 
receive  the  fruits  of  it. 


We  have  already  considered  the  lessons  of  divine  in- 
struction, contained  and  conveyed  to  us,  in  the  former 
part  of  this  parable,  where  it  is  written,  "  There  was 
ascertain  householder  which  planted  a  vineyard,  and 
hedged  it  round  about,  and  digged  a  wine-press  in  it, 
and  built  a  tower,  and  let  it  out  to  husbandmen,  and 
went  into  a  far  country. 


118  THE    HOUSEHOLDER. 

May  I  now  bespeak  your  serious  attention  to  the 
further  lessons  of  instruction  and  edification  contained 
and  conveyed  to  us  in  the  subsequent  words  of  the  pa- 
rable, "  And  when  the  time  of  the  fruit  drew  near,  he 
sent  liis  servants  to  the  husbandmen,  that  they  might 
receive  the  fruits  of  it." 

There  are  three  several  particulars  in  these  words, 
which  demand  particular  consideration. 

1.  The  fndts  of  the  vineyard. 

2.  The  time  of  the  fruits  drawing  near. 

3.  The  servants  of  the  householder,  who  were  sent, 
that  they  might  receive  the  fruits  of  it. 

I  shall  endeavour  to  explain  and  enforce  each  of 
these  particulars  in  such  a  manner,  as  may  best  con- 
duce to  open  to  our  understandings  the  treasures  of 
that  eternal  and  inexhaustible  wisdom,  with  which 
this,  and  all  other  parts  of  the  sacred  scriptures  are  s6 
abundantly  stored  for  our  use. 

And,  1st,  respecting  i/ieyVwzVs  of  the  vineyard. 

There  is  much  li.ention  made  of  these  fruits  in  the 
cacred  writings,  and  it  is  again  and  again  declared, 
that  every  man's  eternal  state  will  depend  altogether 
upon  \he  fruits,  which  his  vineyard  yieldcth. 

If  there  be  no  fruits,  there  can  be  no  blessedness  in 
eternity  ;  if  the  fruits  he  few  or  sm-all,  the  blessedness 
in  eternity  will  be  proportionably  diminished ;  if  the 
fruits  be  abundant  and  excellent,  so  will  the  blessed- 
ness be  in  that  life  which  shall  never  have  an  end. 

Thus  it  is  written  in  the  prophet,  *<  They  shall  eat 


FRUITS  OP  THE  VINEYARD.       119 

♦he  fruit  of  their  doings,"*  by  which  is  signified,  that 
every  man  appropriates  to  himself  a  Hfe  agreeable 
to  his  fruits.  And  again,  "  Ye  shall  know  them  by 
their  fruits  ;"t  plainly  declaring,  that  every  man  is  what 
his  fruits  are,  and  that  the  man  and  his  fruits  are  the 
same  thing.  And  again,  "  Bring  forth,  therefore,  fruits 
meet  for  repentance, "|  (or,  as  it  may  more  properly 
be  rendered,  worthy  fruits  of  repentance  ;)  whereby  is 
manifestly  intimated,  that  the  sincerity,  and  conse- 
quently the  efficacy  of  repentance  will  depend  on  its 
fruits. 

For  the  same  reason  the  Jig-iree  in  the  gospel  was 
cursed,  because  it  bare  no  fruit,  having  nothing  but 
leaves,  to  denote  the  sinful  and  miserable  state  of  those 
human  minds,  which  are  barren  of  true  spiritual /rwiY, 
and  have  nothing  to  shew  but  mere  external  appear- 
ances and  semblances  thereof. 

Such,  then,  being  the  case  in  regard  to  fruits,  it  is 
an  awful  question,  which  every  sincere  Christian  will 
seriously  ponder,  and  to  which  he  will  require  a  satis- 
factory answer  in  his  own  mind.  What  is  the  fruit  of 
the  true  spiritual  vineyard  ?  and  doth  my  vineyard 
bear  such  fruit  ? 

He  will  be  exceedingly  afraid  of  making  any,  even 
the  smallest  mistake  in  this  important  inquiry.  He 
will  recollect  that  his  salvation  depends  upon  it ;  that 
his  eternal  well-being  is  connected  with  it.     He  will 


*  Isaiah  Hi  10.  • 
t  Matt.  vii.  16. 
t  Matt.  iii. 


120  THE  HOUSEHOLDER. 

therefore  never  rest  till  he  hath  ac([uired  full  and  com- 
plete satisfaction,  in  his  own  mind,  on  a  subject  which 
of  all  others  doth  most  nearly  concern  him. 

But  what  will  be  the  result  of  this  inquiry  ?  What 
will  he  discover  to  be  the  nature  and  kind  of  that  ge- 
nuine fruit  of  the  vineyard,  which  is  salvation  and 
eternal  life?  Surely  he  will  recollect  the  words  of 
Jesus  Christ  on  the  interesting  subject,  "  He  that 
abideth  in  me,  and  I  in  him,  the  same  bringeth  forth 
much  fruit  ;'"*  and  in  these  words  he  will  find  deliver- 
ance from  error  and  delusion,  and  at  the  same  time  the 
fullest  satisfaction  of  mind  arising  from  the  brightnes.s 
of  the  light  01  eternal  truth. 

By  these  divine  words  he  will  be  taught,  that  the 
genuine  fruit  of  the  vineyard,  or,  of  the  true  church, 
is  an  effect  of  its  abiding  m  Jesus  Christ,  and  of  hav- 
ing Jesus  Christ  abide  in  it.  He  will  see,  there- 
fore, with  the  greatest  clearness  of  conviction,  that 
no  man  can  bear  fruit  of  himself;  consequently 
that  all  fruit  is  produced  by  and  from  the  great  re- 
deeming God,  whilst  man  looks  unto  and  abides  in 
HIM  as  the  true  viae^  of  which  he  himself  is  but  a 
branch. 

But  what  is  {he  fruit  which  the  true  vine  yieldeth? 
What  is  the  genuine  effect  of  man's  abiding  in  Jesus 
Christ,  and  of  having  Jesus  Christ  abide  in  him? 

Let  us  hear  the  inspired  apostle  on  this  subject, 
where  he  saith,  "  The  fruit  of  the  spirit  is  love,  joy, 


*  John  XV. 


FhUlTS  OF  THE  VINEYARD.  121 

peace,  long-suffering,  gentleness,  goodness,  faith, 
meekness,  temperance."* 

Behold  here,  beloved,  the  fruits  of  the  true  vine- 
yard, "i^ihat  they  are,  and  whence  they  are.  Contem- 
plate them  in  their  origin,  and  contemplate  them  in 
their  end,  that  so  ye  may  become  of  the  happy  num- 
ber of  those  who  bring  forth  these  fruits  to  perfection. 

In  their  origin  these  fruits  are  Jesus  Christ  himself, 
because  in  their  origin  they  partake  of  his  spirit  and 
of  his  life.  From  this  origin  they  descend  into  the 
members  of  the  true  church,  as  the  juices  of  the  vine 
into  the  branches,  and  there  they  manifest  themselves 
under  various  forms  and  effects,  according  to  the  de- 
gree of  life  into  which  they  enter. 

Their  first  descent  is  into  the  human  will,  and  here 
they  produce,  as  the  apostle  expresseth  it.  Love,  joy, 
peace,  long-s'uff'ering,  gentleness,  goodness.  Before 
these  heavenly  fruits  appear,  the  human  will  is  filled 
merely  with  the  love  of  itself  and  of  this  world,  to- 
gether with  all  the  violence,  restlessness,  hatred,  and 
animosity,  which  ever  attend  those  evil  loves.  But  on 
the  manifestation  and  growth  of  the  heavenly  fruits,  an 
entire  change  taketh  place,  and  man  is  made  sensible 
of  a  pure  love  towards  God  and  his  neighbour,  together 
with  the  peaceable  and  blessed  effects  of  that  love. 

Their  next  descent  is  into  the  human  understandings 
and  here  they  produce  what  the  apostle  caWeth  faith, 
by  which  we  are  to  understand  all  heavenly  know- 
ledge, intelligence,  and  wisdom,  derived  from  and 

^JJal.  V.  22,  23. 

M 


122  THE    HOUSEHOLDER. 

connected  with  the  love  of  God,  and  of  our  neighbour. 
The  human  understanding,  till  these  heavenly  fruits 
appear,  is  full  of  error  and  delusion,  arising  from  the 
false  principles  which  take  their  birth  from,  and  are 
ever  connected  with  an  evil  love  ;  but  on  the  descent 
of  the  heavenly  fruits,  the  eternal  truth  manifests  the 
splendour  and  beauty  of  her  divine  countenance,  and 
at  her  arising,  like  that  of  the  morning  sun,  all  the 
mists  and  clouds  of  error  and  delusion  are  suddenly 
dissipated. 

But  the  fruits  of  the  true  vine  are  not  confined  only  to 
man's  will  and  understanding.  They  make  yet  a  fur- 
ther descent,  and  appear  under  another  form,  whilst 
they  enter  into,  and  manifest  themselves  in  man's  out- 
ward life,  that  is,  in  his  words  and  works. 

In  this  descent,  or  in  this  degree  of  man's  life,  the 
fruits  of  the  true  vine  discover  themselves  in  all  since- 
rity of  speech,  and  all  uprightness  and  usefulness  of 
conduct  and  conversation.  The  member  of  Jesus 
Christ  must  needs  speak  and  act  from  Jesus  Christ,  be- 
cause he  must  needs  speak  and  act  from  the  divine  love 
and  wisdom  manifesting  their  heavenly  fruits  in  his 
will  and  in  his  understanding.  He  finds  it  impossible 
therefore  either  to  be  vain  or  to  be  insincere  in  his 
words  and  actions.  He  leaves  to  the  children  of  this 
world  to  be  cunning  and  artful,  to  be  deceitful  and 
temporizing,  to  be  hypocritical  and  unjust  in  their  lan- 
guage and  in  their  deahngs  ;  whilst  he  himself,  recol- 
lecting in  witom  he  abides,  and  who  abides  in  him, 
must  needs  in  all  his  words  and  in  all  his  works  be  ac- 


FRUITS  OF  THE  VINEYARD.  123 

tuated  by  the  eternal  spirit  of  that  justice  and  judg- 
ment which  are  from  God,  and  which  are  God,  and 
thus  bring  forth  those  fruits  of  use  and  benefit  to  his 
fellow-creatures,  in  the  faithful  discharge  of  all  the  du- 
ties of  his  station,  whatsoever  it  be,  of  which  fruits  the 
Son  of  God  saith,  "  Herein  is  my  Father  glorified, 
that  ye  bear  much  fruit ;  so  shall  ye  be  my  disci- 
ples."* 

Behold  here  then» beloved,  the  genuine  nature  and 
kind  of  the  fruits  of  the  true  vineyard  1  They  descend 
from  Jesus  Christ,  and  they  are  Jesus  Christ,  because 
they  are  so  much  of  his  life  and  spirit  manifested  and 
brought  forth  in  all  such  pure  and  obedient  minds  as 
abide  in  him,  and  have  him  abiding  in  them. 

Would  you  know  then  whether  you  are  bringing 
forth  these  fruits  of  the  true  vineyard  ?  Would  you 
know  whether  you  are  living  branches  thus  of  the  true 
vine,  or,  on  the  contrary,  are  the  "  branches  cast 
forth  and  withered,  which  men  gather,  and  cast  into 
the  fire,  and  they  are  burned  ?"t  Examine  yourselves 
well  then  by  tliis  simple  but  most  sure  and  certain  rule, 
Do  you  abide  in  Jesus  Christ,  and  doih  he  abide  in 
you?  Do  you  labour  that  the  spirit  and  life  of  this 
great  God  and  Redeemer  may  be  made  manifest  in 
you  ?  Are  you  convinced  that  merely  of  yourselves 
you  cannot  bring  forth  any  saving  fruits,  and  that  all 
which  you  call  your  o'wn  virtue,  your  own  merit,  your 
Otvn  wisdom,  and  your  own  good  works,  are  only  so  fav 

*  John  XV.  8. 
■f  John  XV.  6. 


J  24  THE  HOUSEHOLD^a. 

good^  as  they  partake  of  the  virtue^  the  merit,  the  -jcfs.- 
dom,  and  zaork  of  the  incarnate  God?  Is  it  thus  be- 
come your  religion  ?  Is  it  become  the  one  ruling  end 
and  desire  of  your  lives,  to  become  humble  and  obedi- 
ent before  Jesus  Christ,  that  so,  working  together  with 
him  in  every  principle  of  spirit,  mind,  and  body,  you 
may  bring  forth  fruits  to  his  glory,  and  to  your  own 
eternal  peace  ? 

Such  examination  will  tend  to  deliver  you  from 
abundance  of  error  and  of  folly,  and  at  the  same  time 
to  establish  your  minds  in  all  the  power  and  comfort 
of  the  eternal  truth.  Convinced  of  the  great  danger 
of  being  barren  and  unprofitable  branches  of  the  true 
vine,  you  will  see  the  necessity  of  looking  earnestly 
unto  the  Redeemer,  and  of  labouring  together  with 
him,  to  become  fruitful  in  every  good  thought,  word, 
and  work.  Convinced  of  the  equal  danger  of  not  dis- 
tinguishing between  apparent  and  genuine  fruits,  be- 
tween those  which  are  merely  from  yourselves,,  and 
those  which  are  the  effect  of  your  abiding  in  Jesus 
Christ,  you  will  no  longer  deceive  yourselves  with  ap- 
pearances of  virtue,  those  specious  semblances  of  good, 
which,  like  painted  fruits,  have  nothing  of  fruit  be- 
longing to  them  but  the  outward  show,  being  desti- 
tute of  the  internal  juices  and  flavour  thereof.  You 
will  see,  that  nothing  can  stand  you  in  any  stead,  but 
the  fruit  of  God,  that  is,  his  love  and  wisdom  ruling  in 
and  becoming  your  love  and  wisdom  ;  and  that  every 
thing  in  you,  and  every  thing  which  proceeds  from 


FRUITS  OF  THE  VINEYARD.  125 

you,  if  it  is  not  from  God,  and  wrought  in  God,  must 
needs  perish,  and  end  in  your  confusion. 

You  will  not,  however,  on  this  account,  become  like 
stocks  and  statues,  doing  nothing  of  yourselves,  and 
expecting  that  God,  without  your  exertion,  should  pro- 
duce fruit  in  you  and  by  you.  No ;  you  will  per- 
ceive this  to  be  the  extremity  of  delusion  ;  you  will 
therefore  exert  yourselves ;  you  will  love  what  is 
good,  you  will  think  what  is  good,  you  will  do  what 
is  good,  freely,  as  of  yourselves  ;  but  then  you  will 
believe  that  the  power  to  do  so  is  continually  from 
God,  and  is  God's;  and  therefore,  whilst  you  act  of 
yourselves,  you  will  act  with  and  from  God.  Thus  all 
your  exertions,  all  your  labours,  all  your  works,  will 
tend  to  bring  you  nearer  to  God,  and  to  join  you  clo- 
ser with  him.  All  your  fruits  you  will  acknowledge 
to  be  his  fruits^  and  not  your  own  :  and  by  this  ac- 
knowledgment, all  your  fruits  will  become  blessing, 
and  life,  and  peace,  and  salvation  to  you,  because  they 
will  fill  you  more  and  more  with  the  fulness  of  Hhn^ 
who  is  the  all  of  blessing,  the  all  of  life,  the  all  of 
peace,  and  the  all  of  salvation  to  his  church,  and  to 
every  member  thereof.     AMEN. 


M9 


ON    THE 

TIME  OF  THE  FRUIT, 

OR 

SPIRITUAL  SEASONS. 


SERMON  XIII. 


Matt.  xxi.  34. 


J^nd  when  the  time  of  the  fruit  drew  near,  he  sent 
his  servants  to  the  husbandmen,  that  they  might 
receive  the  fruits  of  it. 


Having  already,  in  the  preceding  discourse,  endea- 
voured to  shew  what  we  are  here  to  understand  by  the 
fruit  of  the  spiritual  vineyard,  I  shall  now  proceed  to 
a  consideration  of  the  next  particular  herein  presented 
to  our  attention,  viz.  the  time  of  the  fruit  drawing 
near. 

Every  one  knows,  that  the  natural  vineyard  hath  its 
distinct  times  or  seasons,  through  which  it  is  necessary 
to  pass,  before  its  fruit  can  be  formed  and  fully  ripen 
€^  for  the  husbandman's  use^ 


12)5  THE    HOUSEHOLDER. 

Thus  there  is  the  time  or  season  of  planting  ;  there 
is  also  the  time  or  season  for  blossoming  ;  there  is  next 
the  time  or  season  for  the  first  forming  of  fruit ; 
and  lastly,  there  is  the  time  or  season  in  which  the 
fruit  is  fully  ripened^  and  gathered  for  use. 

These  times  or  seasons,  in  regard  to  the  natural 
vineyard,  are  distinguished  by  the  several  names  of 
the  portions  of  the  year,  called  springs  summer,  and 
autumn. 

Every  one  further  knows,  or  may  know,  that  these 
times  or  seasons  are  perfectly  distinct  the  one  from  the 
other,  both  in  their  progress  and  in  their  eff'ect.  Thus 
the  time  or  season  for  the  vineyard's  blossoming,  is 
perfectly  distinct  from  that  in  which  the  fruit  is  form- 
ed;  as  this  again  is  distinct  from  the  season  in  which 
the  fruit /«%  ripens  :  and  thus  also  the  blossoming,  the 
formation  of  the  fruit,  and  its  ripening,  are  perfectly 
distinct  effects  and  operations,  the  one  from  the  other. 

Every  one,  lastly,  knows,  or  may  know,  concerning 
the  natural  vineyard,  that  the  latter  time  or  season  can 
never  be  arrived  at,  without  passing  tlirough  the /or- 
mer.  Thus  it  is  impossible  that  any  fruit  should  be 
formed,  until  the  vine  hath  first  yielded  its  blossoms ;  as 
again  it  is  impossible  that  the  fruit  should  be  ripened 
and  gathered,  until  it  be  first  formed. 

But  though  all  this  be  known  in  regard  to  the  natural 
vineyard,  yet  it  is  to  be  feared,  it  is  in  general  little 
known,  that  the  same  is  true  also  in  regard  to  the  spi- 
ritual vineyard ;  and  that  this  vineyard  likewise  hath 
its  several  particular  timei  or  seasons^  through  which  it 


THE  TIME  OF  THE  FRUIT.  t2§ 

aiust  necessarily   pass,  before  it  can  produce  fruit  fit 
for  the  husbandman's  use. 

Thus,  as  the  natural  vineyard  hath  its  winter,  its 
spring,  its  summer,  and  its  autumn,  so  hath  also  the 
spiritual  vineyard;  and  as  the  natural  vineyard  is  first 
planted,  then  blossoms,  next  forms  its  fruits^  and  lastly 
fidly  ripens  them,  the  same  distinct  processes  have  place 
likewise  in  the  spiritual  vineyard. 

Possibly,  beloved,  you  have  never  heretofore  con- 
sidered this  subject  with  that  attention  which  it  de- 
serves. Possibly  you  are  surprised  to  hear  of  these 
spiritual  times  or  seasons,  and  wonder  that  such  things 
should  be,  or,  if  they  are,  that  you  have  not  noted 
them. 

Permit  me,  then,  at  this  time,  to  call  your  observa- 
tion more  particularly  to  this  subject,  as  to  a  matter  of 
the  utmost  concern  to  your  spiritual  and  eternal  inter- 
ests. For  it  is  not,  believe  me,  a  point  of  mere  specu- 
lation and  curious  inquiry  ;  it  is  not  one  of  those  indif- 
ferent or  uninteresting  questions,  which  are  calculated 
rather  to,  aniuse  than  to  edify  :  but  it  is  a  subject  con- 
nected closely  with  your  eternal  well-being  ;  it  is  in- 
corporated with  your  spiritual  life  ;  and  therefore  you 
cannot  be  in  ignorance  about  it ;  but  you  must  be  in 
ignorance  about  yourselves,  and  about  what  is  perpetu- 
ally passing  in  yourselves,  and  thus  be  proportionably 
lacking  in  that  knowledge  which  is  able  to  make  you 
wise  unto  salvation. 

You  will  find  no  sort  of  difficulty  in  apprehending 
what  is  meant  by  spiritual  seasons,  provided  you  are  i'^ 


130  THE    HOUSEHOLDER. 

a  disposition  to  allow  and  believe  what  tlie  sacred  scrip- 
tures so  abundantly  teach  you,  'viz.  that  tke  Lord 
Jesus  Christ,  as  the  sun  of  righteousness  in  the  spiritual 
or  eternal  world,  shineth  upon  all  human  minds,  and 
imparteth  to  them  his  blessed  heat  and  light,  which 
are  his  divine  love  and  wisdom,  just  as  the  natural  sun 
of  this  world  shineth  upon  all  parts  of  the  habitable 
globe,  and  imparteth  to  them  its  natural  heat  and 
light. 

It  is  a  great  natural  truth,  well  known  to  philoso- 
phers, that  the  varieties  in  the  natural  seasons  are  ow- 
ing solely  to  this  one  circumstance,  viz.  that  the  earth 
changeth  its  aspect  in  regard  to  the  sun,  so  as  not  al- 
ways to  receive  the  sun's  rays  in  the  same  degree  of 
fulness  and  of  power. 

Thus,  when  the  earth  is  in  such  an  aspect  as  to  re- 
ceive the  sun's  light  alone ^  without  its  heat,  it  is  then 
the  season  which  we  call  winter  ;  in  which  season,  we 
know,  nothing  grows  or  vegetates,  but  all  temporal 
nature  is  in  an  apparent  state  of  torpidness  and  of 
death. 

Again,  when  the  earth  is  in  such  an  aspect  in  regard 
to  t!  e  sun,  as  to  receive  a  portion  of  its  heat,  together 
wjt.'j  liic  li^ltt,  it  is  then  the  season  which  we  call 
spring  ;  and  m  this  season,  we  know,  the  plants  of  the 
earth  begin  to  spring  forth  and  blossom,  and  all  na- 
ture assumes  a  new  face  of  cheerfulness  and  of  joy. 

So  again,  when  the  earth  still  further  changeth  its 
aspect,  so  as  to  receive  a  further  increase  of  the  sun's 
heal,  it  is  then  the  season  which  we  call  summer ;  and 
in  this  season,  we  know,  the  plants  of  the  earth  begin 


THE  TIME  OF  THE  FRUIT.        131 

to  bear  their  fruits,  and  what  was  before  blossom ,  now 
changeth  its  appearance  and  form,  and  is  presented  to 
the  eye  of  the  beholder  under  an  altogether  new  state 
of  being. 

Lastly,  when  the  aspect  of  the  earth  is  again  chang- 
ed in  regard  to  the  sun,  so  as  to  admit  of  a  more  equal 
temperature  of  heat,  it  is  then  the  season  which  we 
call  autumn ;  and  in  this  season,  we  know,  the  fruits 
of  the  earth  are  brought  to  their  full  perfection  of  ex- 
cellence for  the  use  of  man. 

Thus  it  is,  beloved,  that  the  God  of  nature  instruct- 
eth  us  by  the  natural  seasons  of  this  world,  concerning 
the  laws  of  those  spiritual  and  eternal  seasons,  which 
have  their  origin  in  himself,  and  which  constitute  the 
various  states  and  processes  of  the  regenerate  life  in 
the  faithful  here  on  earth. 

For  suppose  now,  that  instead  of  the  natural  sun  of 
this  world,  we  think  of  the  spiritual  sun  of  righteous- 
ness in  the  eternal  world  ;  and  instead  of  the  heat  and 
light  proceeding  from  the  natural  sun,  we  think  of  the 
heat  and  light,  which  is  the  divine  love  and  wisdom, 
proceeding  from  the  spiritual  sun  ;  and  instead  of  the 
earth  and  its  various  prouuctions,  that  we  think  of  hu- 
man minds  with- the  infinite  varieties  of  ariections  and 
thoughts  therein  contained— who  cannot  see,  in  this 
case,  that  similar  changes  must  needs  exist  and  have 
place,  according  to  the  different  aspects  of  each  mind 
in  regard  to  the  spiritual  sun,  and  that  these  changes 
may  with  the  utmost  propriety  be  called  spintuui  sea- 
sons ? 

As  for  example,  and  to  apply  the  case  to  ourscives — 


132  THE     HOUSEHOLDER. 

Are  any  of  our  minds  in  that  aspect  in  regard  to  the 
sun  of  righteousness  in  the  eternal  world,  as  to  receive 
the  beams  of  his.  light  only,  without  his  heat,  or  in 
other  words,  to  be  en'ightened  .with  the  knowledge  of 
him  in  our  uiiderstandings,  without  being  enlivened  with 
the  love  of  him  in  our  wills — who  cannot  see,  that  this 
is  a  spiritual  state  or  season,  which  may  with  the  great- 
est propriety  be  called  spiritual  winter,  inasmuch  as 
all  things  in  our  minds,  during  this  unhappy  state, 
must  needs  be  torpid  and  dead,  having  nothing  of  the 
life  of  heaven  in  them  ? 

Again — Have  any  of  our  minds  been  convinced  of 
^he  danger  of  resting  in  this  barren  and  unprofitable 
state  of  a  inere  knowledge  of  holy  things,  without  a  cor- 
responding life  and  love  ?  And  have  we  in  conse- 
quence of  this  conviction  laboured,  by  sincere  repen- 
tance before  God,  to  join  charity  to  our  faith,  and  obe-, 
dience  to  our  persuasions?  Doth  the  truth  of  God  be- 
gin thus  to  be  united  with  the  pure  affection  thereof, 
and  to  be  received  by  us  with  its  holy  and  heavenly 
delights  ?  Who  cannot  see,  that  this  state  or  season  of 
our  minds  may  most  properly  be  called  spiritual 
spring,  that  blessed  season  in  which  all  things  begin 
to  blossom  forth  their  various  beauties,  and  to  shew  the 
si^^ns  of  a  vigorous  and  internal  life  operating  within 
them? 

Ai^ain — Is  our  love  for  the  things  of  God  and  his 
kini;dom  become  still  stronger  and  more  elevated  ?  Do 
we  feel,  by  virtue  of  a  deeper  repentance,  and  a  more 
internal  purification  of  heart,  that  the  rays  of  the  hea- 
venly and  eternal  sun  shine  upon  us  with  a  fuller  radi- 


THE  TIME  OP  THE   FRUIT.  133 

ance,  and  a  more  quickening  warmth  ?  In  other  words, 
afe  our  wills  inflamed  with  the  heat  of  the  divine 
goodness,  which  is  love  to  the  Lord  and  to  each  other, 
as  our  understandings  are  enlightened  with  the  light  of 
the  divine  truth  ?  and  through  their  conjoined  influences 
do  we  begin  to  bring  forth  the  fruit  of  good  works  in 
our  several  stations  and  callings?  By  what  fittername 
shall  we  call  this  blessed  and  fruitful  season  of  mind, 
than  by  that  of  spiritual  summer,  in  which  the  bjossom 
of  mere  intellectual  knowledge  begins  to  disappear, 
and  to  give  place  to  the  more  solid  and  profitable  fruit 
of  heavenly  righteousness,  love,  and  peace,  manifest- 
ing itself  in  all  the  good  works  oi  an  holy  and  useful 
life  ? 

Lastly — Have  we  continued  for  some  time  under  the 
kindly  rays  of  this  summer  sun'!  Are  we  arrived,  through 
further  gradual  advancement  in  the  heavenly  life  of  re- 
generation, at  that  equal  temperament  of  spiritual  in- 
fluences, in  which  all  the  faculties  of  the  mind  are  re- 
stored to  and  preserved  in  their  due  and  proportionate 
vigour  and  exercise  ?  In  other  words,  are  our  wills, 
€>ur  understandings,  and  our  works,  all  conjointly 
brought  under  the  regulations  of  an  heavenly  love  and 
lif€,  so  as  to  partake  of,  and  to  bring  forth  respec- 
tively theft-  united  fruits  in  a  full  and  perfect  ripeness  ? 
Who  cannot  see,  that  this  last  and  crowning  season  is 
that  spiritual  autumn  of  the  godly  and  regenerate  mind, 
in  which  the  effects  of  the  preceding  seasons  are  all 
terminated  and  fulfilled  in  their  lasting  usefulness,  and 
fruit  is  thus  brought  forth  to  perfection 
N 


X 


134  THE    HOUSEHOLDER. 

Behold  here  then,  beloved,  a  view  of  those  spiritual 
seasons,  answering  to  the  imtural  ones,  which  the 
words  of  my  text  have  led  me  to  present  to  your  seri- 
ous attention  and  consideration. 

Permit  me  now,  by  way  of  conclusion,  to  ask  you  a 
few  questions  naturally  flowing  from  the  subject  under 
consideration. — In  which  of  these  spiritual  seasons, 
tbink'you,  are  your  own  minds  revolving  ?  What  is 
your  particular  aspect  in  regard  to  the  sun  of  heaven  ? 
Is  it  still  the  gJoom  and  cold  of  winter  with  you  ;  or 
do  you  begin  to  be  made  sensible  of  the  joys  and 
warmth  of  spring,  of  summer,  of  autumn  ?  In  other 
words,  are  you  resting  still  in  a  mere  speculative  faith, 
which  hath  no  influence  upon  your  affections,  your 
thoughts,  and  works,  to  turn  them  unto  God  ;  or  are 
you  begun  to  labour  in  sincere  repentance  to  join  to 
your  faith  heavenly  virtue^  and  by  that  conjunction  to 
experience  a  progressive  advancement,  through  the 
several  seasons  of  the  spiritual  life,  till  you  arrive  at 
the  perfect  fruitfuhiess  ?  One  or  other  of  the  above 
seasons  must  of  necessity  be  to  each  of  you  your  pecu- 
liar or  ruling  season,  and  it  certainly  is  of  importance 
for  you  to  know  which  it  is. 

May  then  these  questions  lead  you  to  a  serious  ex- 
amination of  the  state  of  your  own  hearts  in  regard  to 
the  holy  God  and  his  eternal  kingdom  I  May  they 
lead  you  to  look  up  to,  and  to  be  affected  by  that  spi- 
ritual and  eternal  sun,  whose  blessed  rays  are  for  ever 
shilling  upon  you,  whether  you  think  of  it  or  not!  May 
they  lead  you  to  see  the  danger  of  resting  in  any  spi- 


THE  TIME    OF  THE  FRUIT.         ^  2  35 

ritual  season,  short  of  that  concluding  and  crowning 
season,  in  which  your  fruit  may  be  fully  ripened  for 
the  great  Householder's  use !  May  they  lead  you,  if 
it  be  yet  winter  with  you,  to  look  for  the  joy  of  the 
heavenly  spring;  if  it  be  spring  with  you,  to  advance 
onwards  towards  the  fuller  joys  and  delights  of  the 
heavenly  summer ;  if  it  be  summer,  not  yet  to  stand 
still,  but  to  press  forwards  to  the  full  and  complete 
fruitfulness  of  the  heavenly  autumn !  May  you  thus, 
advancing  in  the  knowledge  and  love  of  things  eternal, 
be  led  to  rise  above  and  out  of  the  perishable  times 
and  seasons  of  this  world,  that  so  you  may  be  found  re- 
volving in  those  eternal  seasons,  which  have  their  ori- 
gin in  the  everlasting  Jehovah,  and  which,  like  him, 
will  endure  for  ever  !  Finally,  and  to  speak  without  a 
metaphor,  you  may  be  led  hereby  in  true  repentance 
to  the  great  redeeming  God,  whose  name  is  Jesus 
Christ,  and  who  has  his  kingdom  in  the  centre  of  all 
human  minds,  to  receive  from  him,  not  only  the  know- 
ledge, but  also  the  love  of  himself,  and  so  to  cherish  in 
your  bosoms  the  blessed  rays  of  this  his  eternal  mercy 
and  truth,  that  when  the  time  of  fruit  cometh,  and  the 
great  Householder  sendeth  his  servants  to  receive  of  the 
fruit  of  your  vineyards,  it  may  be  found  in  great  abun- 
dance, to  his  glory,  and  to  your  own  eternal  bliss ! 

AMEN. 


ON    THE 

SERVANTS  SENT 

TO  RECEIVE  THE 

FRUITS  OF  THE  VINEYARD  ; 

OR  THE 
REQUIREMENTS  OF  HEAVENLY  TRUTHS, 


SERMON  XIV. 


Matt.  xxi.  34. 


And  when  the  time  of  the  fruit  drezo  near,  he  sent 
his  servants  to  the  husbandmen,  that  they  might 
receive  the  fruits  of  it. 


IN  the  two  preceding  discourses  it  has  been  considered 
what  we  are  here  to  understand  by  the  fruits  of  the 
vineyard,  and  by  the  time  of  the  fruit  drawing  near.  I 
shall  now  proceed  to  consider  the  furtlier  lessons  of 
heavenly  admonition  and  instruction  suggested  by 
these  latter  words,  "  He  sent  his  servants  to  the  hus- 
bandmen, that  they  might  receive  the  fruits  of  it. 
N? 


138  THE    HOUSEHOLDER. 

The  plain  and  obvious  sense  of  these  words,  as  ap- 
plied to  God,  or  the  Lord  Jesus  Christ,  the  great 
Householder,  is  this,  that  he  sent  to  claim  the  fruits  of 
the  vineyard  to  himself,  as  properly  belonging  to  him- 
self more  than  to  the  husbandmen  ;  inasmuch  as  the 
vineyard  being  his,  the  fruits  of  the  vineyard  must  of 
necessity  be  his  also. 

By  the  servants  whom  he  sent,  we  may  understand 
(in  reference  to  God,  the  great  Householder)  all  those 
heavenly  teachers  and  instructors,  enlightened  by  his 
holy  Spirit  of  truth,  whom  he  hath  sent  in  all  ages  of 
the  world,  to  enlighten  and  to  reform  mankind.  Of- 
consequence,  by  the  servants  here  spoken  of,  are  fur- 
ther meant  the  heavenly  truths  themselves,  which  were 
taught  by  those  instructors;  inasmuch,  as  all  divine 
and  heavenly  truth  is,  in  a  peculiar  sense,  the  ser- 
vant of  the  eternal  Jehovah,  being  sent  forth  from  him 
to  execute-  and  fulfil  his  adorable  counsels  of  mercy 
and  love  in  regard  to  man. 

Let  me  entreat,  beloved,  your  particular  attention 
to  this  design  and  purpose  of  the  Almighty  in  sending 
his  servants,  according  to  this  sense  of  the  word,  to 
claim  to  himself  the  fruits  of  the  spiritual  vineyard, 
which  is  his  church,  that  so  you  may  see  how  his 
counsel  herein  is  grounded  in  his  most  unutterable 
mercy  and  love  towards  mankind. 

It  is  well  known,  that  all  men,  whether  they  be  good 
or  evil,  whether  they  be  righteous  or  wicked,  bring 
forth  some  kind  of  fruit  in  their  spiritual  vineyards. 

For  every  man's  fruits  are  his  works,  and  all  men 
■'o  some  kind  of  work  or  other,  according  to  their 


SERVANTS  SENT  FOR  FRUITSl  139 

particular  calling,  genius,  or  temper,  be   it  good  or 
evil. 

It  is  further  known,  that  an  evil  or  wicked  man  can 
bring  forth  a  fruity  or  do  a  worky  which  to  all  out- 
ward appearance  shall  be  like  the  fruit  or  work  of  a 
righteous  or  good  man;  as  for  example  ;  a  wicked  man 
can  give  alms  to  the  poor,  he  can  be  diligent  in  the 
labours  of  his  calling,  he  can  perform  outward  acts  of 
devotion  towards  God,  and  the  like. 

But  notwithstanding  all  this  be  known,  yet  it  is  not 
perhaps  so  well  considered,  that  though  all  men  bring 
forth  fruit,  and  though  the  fruit  or  work  of  a  wicked 
man,  and  of  a  righteous  man,  may  be  much  ahke  as  to 
its  external  appearance,  yet  in  the  internal  quality 
thereof,  in  the  sight  of  God,  there  is  an  immense  dif- 
ference, which  difference  depends  entirely  upon  the 
end  regarded  in  the  fruit  or  work. 

As  for  example ;  if  God  and  his  word  be  the  end 
regarded,  the  fruit  is  then  good  fruit,  and  the  work  a 
good  work  ;  and  it  is  so  far  good,  but  no  further,  as 
God  and  his  word  are  regarded  in  it. 

But  on  the  contrary,  if  God  and  his  word  are  not 
regarded  herein, — if  man  brings  forth  fruit,  or  works 
a  Vv'ork,  only  with  a  view,  to  himself  and  the  world, 
that  is,  for  the  sake  of  his  own  honour,  gain,  or  repu- 
tation ;  who  cannot  see,  that  in  this  case  the  fruit  ■ 
must  needs  be  corrupt  fruit,  and  the  work  en  evil 
work,  whatsoever  be  its  external  form  or  appearance. 

For  who  cannot  see,  that  in  this  latter  case  there  is 
ftothing  of  God  and  his  Word  in  tiie  fruit  or  work  ? 


140  THE    HOUSEHOLDER, 

And  if  there  be  nothing  of  God  and  his  Word  there- 
in, there  can  be  nothing  good  therein,  inasmuch  as 
it  is  an  eternal  truth,  that  there  is  none  good  but  God^ 
an.}  therefore  nothing  can  be  truly  good,  but  so  far  a^ 
God  is  in  it. 

Nay.  who  cannot  see  further,  that  in  this  latter  case, 
where  man  brings  forth  fruit,  or  doeth  a  work,  merely 
with  a  view  to  himself,  that  is,  to  his  own  honour, 
gain,  or  reputation,  the  fruit  must  needs  be  inwardly 
corrupt,  and  the  work  inwardly  evil  and  full  of  abo- 
mination, howsoever  pure  and  splendid  it  may  appear 
outwardly,  inasmuch  as  the  self  of  man  alone  is  in  it, 
and  the  self  of  man  separate  from  God  is  most  evil, 
corrupt,  and  abominable  ? 

Be  it  remembered  then,  as  an  everlasting  truth,  that 
no  good  fruit  can  be  produced,  or  no  good  work  can  be 
wrought  by  man,  but  so  far  as  God  and  his  word  are 
regarded  in  it  ;  all  other  fruit,  or  every  other  work, 
must  needs  be  evil,  because  it  is  full  of  evil  wiihi?^, 
and  may  be  fitly  compared  in  this  case  withthat  natu- 
ral fruit,  which  appears  beautiful  without,  but  within 
is  eaten  with  worms,  or  full  of  rottenness  and  putri- 
dity. 

Is  it  needful  to  add,  that  fruits  or  works  of  this 
description  must  needs  be  unblessed  to  man,  and  that 
there  can  be  no  real  blessing  in  them,  but  so  far  as 
they  are  produced  from  or  wrought  in  God  ?  For  if 
God  be  the  one  only  fountain  of  all  true  blessing;,  then 
how  plain  is  it  to  be  seen,  that  no  work  or  deed  of 
man's  can  have  any  real  blessing  or  blessedness  in  it, 


SERVANTS  SENT  FOR  FRtHTS.  l41 

feut  SO  far  as  the  blessing  and  blessedness  of  God  is  in 
it ;  and  that  the  blessing  of  God  cannot  be  in  it,  but  so 
far  as  God  and  his  word  are  regarded  in  it  as  the  great 
end  for  which  it  is  wrought  or  done  ! 

Behold  here  then,  beloved,  the  true  and  eternal  rea- 
son, why  God  in  all  ages  /lassent,  and  in  all  ages  zvill 
send  his  servants  to  receive  from  the  husbandmen  the 
fruits  of  the  spiritual  vineyard  ! 

The  reason  is  this: — Unless  the  fruits  be  thus  given 
back  by  the  husbandmen  unto  God,  the  great  House- 
holder, under  the  humble  acknowledgment  that  they 
are  his  fruits,  and  produced /ro>n  him,  they  can  never 
by  any  possibility  become  good  fruits,  or  bring  any 
blessing  with  them  to  the  spiritual  husbandmen. 

God  therpfore  in  all  ages,  infinitely  willing  to  pro- 
mote the  eternal  happiness  of  his  creatures,  hath  re- 
vealed to  man  by  his  servants  the  word  of  his  eternal 
truth,  to  this  great  end,  that  man  might  no  longer  live 
unto  himself  alone,  and  bring  forth  fruit  unto  himself 
alone,  whereby  both  he  and  his  fruit  must  needs  be 
unblessed  and  unholy,  being  separated  from  God  and 
his  life,  but  that  living  unto  God,  and  bringing  forth  fruit 
unto  him,  both  he  and  his  fruit  might  become  eternally 
blessed  and  holy,  being  united  to  and  filled  with 
the  life  of  the  eternal  God,  who  is  the  only  fountain  of 
all  blessedness  and  of  all  holiness. 

For  let  us  inquire  now,  what  is  it  which  this  eternal 
God  hath  spoken  and  revealed  to  man  in  all  ages  by 
the  word  of  his  truth  ?  Is  not  the  sum  and  substance 
thereof  contained  in  th«se  kw  words  of  his  rightly  ua- 


142  THE    HOUSEHOLDER. 

*<toocl ;  "  Give  unto  the  Lord,  O  ye  mighty,  give  unto 
the  Lord  glory  and  strength.  Give  unto  the  Lord  the 
glory  due  unto  his  name  ;  worship  the  Lord  in  the  beau- 
ty ot  holiness.''* 

But  wiionovv,  let  us  ask,  fulfils  this  great  requirement 
of  the  merciful  God?  \Vho  are  they  that  give  unto  the 
Lord  glory  and  strength,  and  that  "jcorship  km  in  the 
beauty  of  hoi  mess  ? 

Surely  none  can  do  this,  but  they  who  regard  God 
in  all  their  works,  acknowledging  him  therein  as  the 
end  and  the  oil  thereof,  under  the  conviction  that  what- 
soever is  good  and  wise,  and  blessed  in  themselves,  or 
in  their  works,  is  from  God,  and  from  him  alone. 

Surely  to  think  oS.  giving  God  glory  and  strength.,  or 
of  'worshijjying  him  acceptably  in  any  other  way  to  the 
neglect  of  this,  is  the  error  of  errors,  the  vanity  of  van- 
ities, and  "  the  abomination  of  desolation,  spoken  of 
by  the  prophet,  stL.ni-'ing  in  the  holy  place  "t  For  how 
can  'jod  be  truiy  gioritied  and  acceptably  worshipped, 
but  in  and  by  man's  works,  so  far  as  they  are  wrought 
in  God,  and  he  is  regarded  in  them  ?  Doth  not  Jesus 
C[.nst  say,  "  Herein  is  my  Father  glorified,  that  ye 
brin^  forth  much  fruit  T'\  But  what  is  this  much  frvJi 
by  which  the  father  is  glorified,  but  those  good  and 
useful  works  in  v.'hich  he  is  regarded  as  the  origin  and 
the  end,  and  which  are  therefore  acknc^wledged,  in  all 
humihty  of  thankfulness  and  adoration,  to  be  from  him, 
and  to  be  his  ? 

*  Psalm  xxix.  1,  2;. 
f  Malt.  xiv.  Vj. 
\  John  XV.  8. 


SERVANTS  SENT  TOR  FRUITS.  143 

Besides,  do  not  the  works  of  man  constitute  the  man, 
and  is  not  every  man  what  his  work  is,  inasmuch  as 
his  whole  soul  and  spirit,  his  love  and  wisdom,  his 
will  and  understanding,  all  his  faculties,  in  short,  both 
of  mind  and  body,  must  needs  be  in  his  work  ?  To  se- 
parate God  then  from  man's  work,  by  not  regarding 
God  therein,  or,  what  is  the  same  thing,  by  regarding 
other  ends  more  than  God — what  is  this  but  separating 
God  from  man  ?  and  if  God  be  separated  from  man, 
what  is  there  left,  by  which  either  man  can  be  blessed, 
or  God  can  be  glorified  ? 

Would  you_then,  beloved,  avoid  this  error  of  errors, 
this  monstrous  inconsistency  and  enormity  in  the  ser- 
vice and  the  worship  of  God?  Would  you  fulfil  the 
blessed  intentions  of  the  revelation  of  God,  and  be- 
come partakers  of  all  that  inconceivable  blessedness 
which  he  hath  from  eternity  purposed  to  all  those  who 
shall  receive  and  obey  his  truth?  Learn,  then,  this 
short  but  weighty  lesson,  when/ie  sends  his  servants  (as 
he  certainly  will  send)  to  receive  the  fruits  of  your  vine- 
yards, not  to  send  them  away  empty. — Understand 
me  well — The  servants  nuhom  hesends^  are  the  truths  of 
his  holy  word  ;  and  the  truths  of  his  holy  word  require, 
not  so  much  for  his  glory,  as  for  your  blessedness,  that 
you  should  bring  forth  much  fruit ;  or,  in  other  words, 
that  you  should  abound  in  good  works.  They  require 
further,  in  order  that  your  works  may  be  good^  and 
thereby  be  bJessed  to  you,  that  you  shouH  regard  and 
acknovvieOge  him  therein,  as  the  all  of  their  goodness, 
and  consequently  the  all  of  blessing,  which  can  possi- 


144  THE  HOUSEHOLDER. 

biy  be  in  either  you  or  your  works.  If  you  despise  or 
disregard  this  requirement  of  the  truth  of  God,  your 
religion  must  then  needs  be  altogether  a  vain  and  dead 
thing,  and  whatsoever  may  be  the  profession  of  your 
lips,  you  cannot  glorify  God,  or  save  yourselves  there- 
by. But  if  you  fulfil  this  requirement,  your  religion 
will  then  be  full  of  life  and  blessing,  and  it  will  com- 
municate life  eternal,  and  blessing  eternal  to  you,  be- 
cause it  will  be  full  of  God,  and  will  bring  down  the 
life  and  blessing  of  Qod  into  all  that  you  think  or  do. 

But  you  ask.  How  shall  we  fulfil  this  requirement, 
so  that  we  may  be  partakers  of  all  its  blessedness  ?  I 
answer — Only  be  sincere  in  regarding  the  Lord  Jesus 
Christ  in  your  works.  Learn. to  make  him  and  his 
word  the  end  of  ail  that  you  intend,  think,  and  do.  In 
your  daily  callings  and  employments,  and  in  whatso- 
ever you  do,  keep  your  minds  perpetually  open  to  his 
blessed  influences,  under  the  constant  acknowledgment 
that  all  your  power  to  be  well  employed,  and  to  do 
the  smallest  good  work,  is  from  him.  But,  since  you 
cannot  regard  Jesus  Christ  as  the  end  of  your  works, 
only  so  far  as  you  remove  other  inferior  ends^  ""such  as 
your  own  vain  glory,  and  worldly  gain,  let  this  be  your 
chief  and  principal  care,  to  watch  against  and  separate 
these  lower  ends,  that  they  may  never  at  any  time  ex- 
alt themselves  above  that  great  and  eternal  end,  on 
which  your  everlasting  peace  and  salvation  depends. 

If  you  \vill  be  faithful  and  obedient  to  these  few 
plain  gospel  rules,  you  will  then  soon  bring  forth  fruit 
in  your  vineyards  to  the  glory  of  the  great  Householder : 


SERVANTS  SENT  FOR  FRUITS.  145 

your  fruit  also  will  be  good  fruit,  because  the  goodness 
of  God  will  be  in  it ;  and  it  will  be  blessed  fruit,  be- 
cause it  will  be  full  of  the  blessing  of  God.  And  thus, 
when  he  sendeth  his  servants  to  receive  this  fruit  from 
you,  you  will  acknowledge  it  to  be  his,  and  give  it  to 
him  willingly  and  thankfully,  and  he  will  be  infinitely 
delighted  therewith,  and  will  give  it  you  back  again 
with  this  inconceivable  and  divine  benediction,  "  V\''cll 
done,  thou  good  and  faithful  servant,  thou  bast  been 
faithful  in  a  few  tilings,  enter  thou  into  the  joy  of  thy 
Lord.     AMEN, 


ON    THE 

se!rvants  being  beatem, 

KILLED,  &c. 

OR  THE 

REJECTION  AND  DESTRUCTION  OF  DIVINE 
TRUTHS. 


SERMON  XV, 


Matt.  xxi.  35. 

And  the  husbandmen  took  his  servants,  and  hea^ 
one,  and  killed  another,  and  stoned  another. 


1  RE  preceding  verse,  with  which  this  is  immediate- 
ly connected,  runs  thus  : — "  And  when  the  time  of  the 
fruit  drew  near,  he  sent  his  servants  to  the  husband- 
men, that  they  might  receive  the  fruits  of  it." 

It  h.is  already  been  shewn,  in  discoursing  on  these 
latter  words,  what  is  here  meant  by  the  servants, 
whom  the  householder  sent  to  the  husbbndmen  to  receive 


148  THE    HOUSEHOLDER. 

tlie  fruits  of  the  vineyard;  and  that  according  to  the 
spiritual  interpretation  of  the  parable,  these  servants 
signify  the  teachers  of  heavenly  truth  ;  and  not  only 
the  teachers  of  heavenly  truth,  but  also  the  heavenly 
truths  themselves  which  are  taught,  inasmuch  as  all 
truth  is  in  a  supreme  sense  the  servant  of  the  great  Je- 
hovah, sent  forth  to  minister  to,  and  accomplish  his 
divine  purposes  with  respect  to  man. 

From  this  sense  of  the  word  sermnts,  it  will  now 
plainly  appear  how  we  are  to  understand  the  words 
of  my  text,  where  it  is  written,  "  The  husbandmen 
took  his  servants,  and  beat  one,  and  killed  another, 
and  stoned  another." 

According  to  the  spiritual  interpretation  of  the  pa- 
rable before  us,  in  its  relation  to  spiritual  husbandmen, 
and  the  Lord's  spiritual  vineyard,  which  is  his  church, 
these  words  can  mean  nothing  more  or  less  than  this, 
that  the  men  of  the  church,  or  the  spiritual  husband- 
men, took  the  heavenly  truths,  which  were  sent  to 
them  from  heaven  by  the  great  Householder,  to  re- 
ceive the  fruits  of  their  vineyard  ;  and  when  they  had 
taken  them,  instead  of  applying  them  to  the  blessed 
purposes  for  which  they  were  sent,  they  did  violence 
to  them,  killed  them,  and  destroyed  them. 

Let  me  entreat,  beloved,  at  this  time,  your  most  par- 
ticular attention  to  this  impious  and  dreadful  conduct 
of  the  spiritual  husbandmen,  which  perhaps  is  more 
common,  than  we  are  many  of  us  aware  of,  and  in  the 
guilt  of  which  we  ourselves  may  possibly  be  involved^ 
when  we  are  least  thinking  of  any  such  enoru)ity. 


THE  SERVANTS  BEAl-EN,  &C.  149 

It  is  not  possible,  however,  to  know  wherein  the  guilt 
and  enormity  of  this  conduct  consists,  unless  it  be  pre- 
viously known  in  some  degree  wJmt  is  the  nature  of 
the  life  of  truth,  and  how  the  life  of  truth  iiiay  he  taken 
away.  Let  this  then  be  the  previous  subject  of  our 
consideration. 

And,  first,  in  regard  to  the  life  of  truth. 

This  is  a  subject,  it  is  to  be  feared,  at  this  day  but 
little  considered  by  the  generality  of  those  who  call 
themselves  Christians,  and  it  is  to  the  want  of  such 
consideration  we  may  impute,  in  a  great  measure,  the 
errors  of  judgment  and  the  evils  of  practice^  which  SQ 
much  abound  at  present  in  the  Christian  w^orld. 

Few  perhaps  are  well  aware  that  truth  has  any  par- 
ticular life  in  it — fewer  still  perhaps  are  aware  in  what 
the  life  of  truth  consists — and  perhaps  fewest  of  all  are 
rightly  informed  that  truth,  deprived  of  its  life,  ceases 
to  be  truth,  and  is  a  mere  dead  and  unprofitable  thing. 

Howbeit,  the  general  ignorance  and  inattention  of 
mankind  cannot  change  the  nature  of  things.  Though 
man,  through  a  careless  and  criminal  thoughtlessnesSj 
may  not  know  it,  yet  it  is  eternally  and  unalterably 
true,  that  truth  has  a  life  in  it;  and  also,  that  its  life 
may  be  taken  away  from  it ;  and  further,  that  when  its 
life  is  taken  away  from  it,  it  ceases  to  he  what  it  was  be- 
fore, and  becomes  a  mere  lifeless  and  <2ff'enslve  carcase.. 

You  are  perhaps,  beloved,  some  of  you,  amongst 
the  number  of  those  who  have  not  heretofore  given 
Ihis  subject  the  attention  it  deserves.  You  are  surpri- 
02 


150  THE    HOUSEHOLUER. 

aed  to  hear  of  the  life  of  truths  and  of  taking  away  its 
Ufe,  and  wonder  what  is  meant  by  these  expressions. 
It  is  high  time,  then,  that  you  should  now  learn  what 
these  expressions  mean,  because  of  their  close  connec- 
tion with  that  which  ought  to  be  dearer  to  you  than  any 
thing  in  the  world  besides,  viz.  your  religion,  your 
eternal  life  ;  or,  in  other  words,  the  true  knowledge 
and  worship  of  God,  in  your  own  hearts  and  lives. 

Would  you  know  then  what  is  meant  by  the  life  of 
truth  ?   I  will  endeavour  to  explain  it  to  you. 

The  life  of  truth,  and  the  only  life  of  truth,  is  lovt 
and  charity^  love  to  God,  or  the  Lord  Jesus  Christ, 
and  charity  one  towards  another. 

All  the  truths  of  the  Word  of  God,  from  the  begin- 
ning to  the  end  of  the  Bible,  are  full  of  this  life  ;  the 
reason  is,  they  proceed  from  God,  or  Jesus  Christ,  who 
is  the  purest  and  most  essential  love,  and  therefore 
they  must  necessarily  themselves  partake  of  this  love, 
and  be  filled  with  it. 

Accordingly  Jesus  Christ  declares,  "  The  words 
that  I  speak  unto  you,  they  are  spirit,  and  they  are 
life  ;"*  and  in  another  place,  "  I  am  the  way,  and 
the  truth,  and  the  life  ;"t  plainly  intimating  hereby, 
that  his  word,  which  is  the  truths  is  in  the  fullest  and 
closest  connection  with  his  life,  and  his  life  cannot 
be,  or  mean  any  thing  else,  but  his  love. 

And  as  all  the  truths  of  God's  word  are  tlius  full  of 
the  life  of  love  and  charity,  so  are  they  intended  to 

*  John  vi.  63. 
t  John  Bv.  6. 


THE  SERVANTS  BEATEN,  &C.        151 

convey  or  communicate  that  ever-blessed  lii'e  unto 
man,  by  making  him  full  of  love  and  charity  also. 
This  indeed  is  the  one  great  end,  and  the  only  end  of 
the  revelation  of  the  truths  of  God,  to  purge  man  from 
his  evil,  perverted,  and  defiled  love,  that  so  he  may 
be  renewed  and  reformed  in  the  pure  and  holy  love  of 
God,  the  supreme  good,  and  thus  find  again  the  king- 
dom of  heaven,  the  paradise  of  righteousness  and 
peace  in  his  bosom  ;  and  therefore  Jesus  Christ  saith, 
in  another  place,  "  I  have  declared  unto  tiiem  thy 
name,  and  will  declare  it,  that  the  love  wherewith 
thou  hast  loved  me,  may  be  in  them,  and  I  ia 
them."* 

This,  then,  is  what  is  meant  by  the  life  of  truth. 

You  will  now  easily  be  abl'e  to  apprehend  v\'hat  is 
meant  by  taking  away  this  life. 

If  love  and  charity  be  the  life  of  truths  then  it  is 
plain,  that  to  take  away  the  life  of  truth,  is  to  deprive 
it  of  love  and  charity. 

But  you  ask.  How  is  it  possible  to  deprive  truth  of 
love  and  charity  ? 

I  will  endeavour  also  to  explain  this  matter  to  you, 
entreating  your  most  earnest  attention  as  to  a  subject 
of  the  utmost  importance. 

It  has  been  already  observed,  that  every  truth  of 
the  word  of  God  is  full  of  the  life  of  heavenly  love  and 
charity  ;  and  that  it  is  sent  or  given  to  man,  in  order  to 
communicate  to  him  that  heavenly  life. 

*  John  xvii.  26, 


152  THE  HOUSEHOLDER. 

It  is  not  possible  now  for  man  to  deprive  truth  of  ity 
heavenly  life,  whilst  it  remains  in  its  divine  source  or 
fountain,  which  is  the  Word  of  God  ;  for  in  that,  its 
source,  it  must  needs  ever  be  united  with  its  life  ;  just 
as  the  light  of  the  sun,  in  its  source,  is  ever  united  with 
its  heat. 

But  it  is  possible  for  man,  we  know,  to  take  the 
truths  of  God  out  of  the  Word,  and  receive  them  into 
bis  own  mind,  or.  memory,  as  every  one  doth,  whenso- 
ever he  either  hears  or  reads  the  word  of  God  ;  and 
here  it  is,  that  the  truth  is  in  danger  of  being  deprived 
of  its  life. 

For  are  there  any,  who,  in  hearing  or  reading  the 
Word  of  God,  are  in  no  desire  of  profiting  by  what  they 
hear  or  read  ?  Are  there  any,  who  thus  hear  and  read 
jn  a  state  of  heart  unconverted  to  God,  and  impeni- 
tent ?  Are  there  any,  who,  in  consequence  hereof, 
have  their  hearts  full  of  a  love  contrary  to  that  which 
is  in  the  truth  of  God's  word  ;  as  for  example,  full  of 
the  inordinate  love  of  himself  and  of  this  world,  full  of 
the  inordinate  love  of  pleasure,  of  gain,  or  of  vain  glo- 
ry, or  any  other  foolish  and  unreasonable  affection, 
which  is  opposite  to  the  pure  love  of  God  and  of  his 
neighbour  ?  Are  there,  in  short,  any,  who  thus  eat  the 
bread  of  their  God*  Zi^ith  unclean  hands^  and  unsancti- 
fied  hearts  ?  How  plain  is  it  to  see,  in  this  case,  that 
■whatsoever  truth  from  the  Word  of  God  enters  inta 

Numb,  xxl  6". 


THE  SERVANTS    BEATEN,  <Szc.  1^5 

their  minds  or  memories,  it  will  quickly  be  deprived 
of  ail  its  life  of  love  and  charity  I 

For  how  plain  is  it  to  see,  that,  in  this  case,  the  evil 
and  unrighteous  love,  which  is  in  the  man's  heart,  will 
soon  destroy  the  good  and  righteous  love,  which  is  in 
the  truths  that  he  has  heard  and  read  !  Just,  for  in^. 
stance;  as  if  a  sheep  or  a  lamb  was  to  be  taken  into  a 
den  of  lions  or  wolves,  who  cannot  see,  that  the  lions 
and  wolves  would  quickly  destroy  the  life  of  the  sheep 
©r  lamb,  and  tear  it  in  pieces. 

■  Truth,  thus  deprived  of  its  life,  it  is  further  to  be  ob- 
served, becomes  a  mere  dead  carcase,  and,  like  all 
other  carcases,  is  extremely  loathsome,  offensive,  and 
useless ;  and  such  is  the  truth  of  all  those,  who  say 
they  have  truth,  and  yet  have  not  charity,  and  the 
works  of  charity  ;  or,  in  other  words,  who  say  they 
have  the  knowledge  of  God,  and  yet  are  destitute  of 
the  life  and  the  love  of  God,  living  in  vanity,  thought- 
lessness, and  worldly-mindedness.  Whatsoever  the 
intellectual  attainments  of  sucli  persons  may  be,  or 
howsoever  they  may  imagine  themselves  to  be  in  the 
faith,  or  in  the  truth,  there  is  reason  to  fear,  that  in  the 
sight  of  God,  they  are  seen  like  unto  those  whited  se- 
pulchres, of  which  the  Lord  speaks,  "  which  indeed 
appear  beautiful  outward,  but  are  within  full  of  dead 
men's  bones,  and  all  uncleanness."* 

Behold  here  then,  beloved,  how,  and  in   what  man- 
ner, the  life  of  truth  may  be  taken  axvay  and  destroyed  t 

*  Matt,  xxiii.  27. 


154  THE    HOUSEHOLDER. 

It  cannot  be  taken  away  and  destroyed  in  its  foun- 
tain, any  more  than  the  life  of  God  can  be  destroyed 
in  its  fountain  ;  but  it  may  be  taken  away  and  de- 
stroyed, when  it  is  separated  from  its  fountain,  and  re- 
ceived into  the  mind  or  memory  of  man  :  and  it  i.^ 
in  danger  of  being  so  destroyed  by  every  unreasona- 
ble and  vain  aftection  of  man's  heart ;  by  every  inor- 
diu.itc  love  or  lust;  by  every  wrong  attachment  or  cri- 
minal inclination  ;  by  every  perveri<e  thought,  and  false 
persuasion  of  the  impenilent,  unconverted,  and  unre- 
genorate  mind.  These  are  the  cruel  lions  and  wolves 
which  destroy  ^nd  devour  the  innocent  sheep  and 
lambs  of  heaven.  These  are  the  wicked  and  ungodly 
husbandmen,  which  "  take  the  servants  of  tlie  great 
and  :?;ood  Householder,  and  bs  at  one,  and  kill  another, 
and  ^t  jne  another.  These,  in  short,  are  those  abomi- 
nable scril'es,  Phari?>ees,  and  hypocrites,  in  all  ages 
and  plaices,  of  whcHi  it  is  eternally  true,  what  was  de- 
clared 01^  old  by  the  Lord  of  life,  "  Therefore  also, 
said  the  vvisdoTxof  God,  I  wiil  send  them  prophets  and 
apostles;  and  some  of  them  they  shall  slay  and  perse- 
cute, thr.t  the  blood  of  all  the  propliets,  which  was  shed 
from  Ihe  foun'Jation  of  the  world,  may  be  required  of 
this  generation."* 

Beloved,  I  am  persuaded  you  would  all  of  you  trem- 
ble at  the  thought  of  being  of  the  number  of  such  mur- 
derers, and  of  having  the  blood  of  the  prophets  required 
at  your  hands.     I  am  persuaded  also,  yen  are  thank- 

■  Luke  xi.  40,  5flfi 


THE  SERVANTS  BEATEN,  &C.       155 

ful  to  be  warned  of  your  danger,  and  will  be  yet  fur- 
ther thankful  to  be  taught  how  you  may  escape  such 
dreadful  guilt ;  and  instead  of  taking  away  the  life  of 
truth,  or  doing  violence  to  it,  may  rather'  preserve  and 
cherish  it,  as  the  source  of  life  eternal  in  your  own 
bosoms. 

Under  this  persuasion,  I  beg  leave,  in  all  earnest- 
ness of  affection,  and  with  that  zeal  which  becomes  a 
sincere  minister  and  defender  of  the  truth,  to  press  up- 
on your  observation  and  practice,  the  following  brief 
admonitions,  with  which  I  shall  conclude  this  dis- 
course.  . 

Whensoever,  from  henceforth,  you  hear  or  read  the 
Word  of  God,  bethink  yourselves  well  of  the  holy  life 
which  it  contains,  and  is  filled  with ;  and  as  you  value 
your  eternal  well-being,  take  heed  of  depriving  it  of 
that  holy  life. 

For  this  purpose,  be  sure  never  to  hear  or  read  the 
Word  of  God,  or  any  doctrine  of  truth  thence  derived, 
but  in  an  humble  and  penitent  state  of  heart  before  God, 
under  the  real  acknowledgment  of  your  many  evils, 
and  of  the  necessity  of  receivins;  new  life,  or  new 
love,  before  you  can  enter  into  the  kingdom  of  hea- 
ven :  otherwise,  when  you  are  not  aware  of  it,  the 
evils  of  your  hearts,  which  are  unrepented  of,  nnd 
consequently  unremoved,  will  assuredly  take  the  truths 
which  you  hear  and  read,  and  beat  one^  kill  another^ 
and  stone  another. 

Let  it  therefore  be  your  most  earnest  and  constant 
prayer  to  God,  that  you  may  be  delivered  from  this 


156  THE  HOUSEHOLDER. 

most  dreadful  of  all  blood-guiltiness ;  remembering  ^ell 
the  divine  caution  and  adnrionition,  "  Touch  not  mine 
anointed,  and  do  my  prophets  no  harm  ;"*  and  under 
the  full  conviction,  that  to  destroy  in  your  own  hearts 
the  life  of  truth,  which  is  the  life  and  the  love  of  God, 
is  as  great  an  offence  against  God,  and  as  destructive 
and  hurtful  to  your  own  soub,  as  to  kill  a  prophet,  an 
apostle,  or  an  evangelist. 

If  you  will  attend  well  to  these  few  admonitions, 
you  will  soon  be  made  sensible  of  their  salutary  effect 
upon  your  hearts  and  lives.  The  truths  of  the  Word 
of  God  will  then  always  find  your  minds  in  a  fit  and 
prepared  state  for  their  reception.  There  will  be  no 
longer  any  heatings  any  killing,  any  stoning  of  these 
heavenly  messengers  ;  but  instead  of  such  outrage,  you 
will  give  them  the  welcome  of  affection  and  friendship, 
as  to  the  servants  of  God.  Nor  w411  your  welcome  of 
friendship  and  affection  be  unrewarded  ;  for  they,  in 
their  turn,  will  give  unto  you  >vhat  they  are  commis- 
sioned from  their  great  Lord  to  give,  and  what  they 
bear  constantly  in  their  bosom,  viz.  the  pearl  of  great 
price,  the  hidden  manna,  the  fruit  of  the  tree  of  life ;  or, 
to  speak  plainly,  and  without  a  metaphor,  the  holy 
and  eternal  life  of  God,  which  is  the  life  of  heavenly 
love  and  charity.  They  will  make  this  their  life  to 
be  your  life,  and  their  God  to  be  your  God  ;  and  thus 
opening  in  you  the  everlasting  kingdom  of  divine 
righteousness,  peace,  and  truth,  by  eflfecting  your  con- 

*  Psalm  cv.  1^. 


THE  SERVANTS  BEATEN,  &LC.  157 

junction  with  Jesus  Christ,  in  his  life  and  love,  they 
will  convince  you  experimentally  of  his  promised  bles- 
sing to  all  who  should  receive  aright  the  truths  of  his 
Word,  where  it  is  written,  "  He  that  receiveth  you, 
receiveth  me  ;  and, he  that  receiveth  me,  receiveth 
him  that  sent  me."*     AMEN. 

*  Matt,  s,  40. 


o 


ON    THE 

OTHER  SERVANTS  MORE  THAN  THE. 
FIRST ; 

OR  THE 

REPEATED  MESSAGES  OF  GOD  TO  MAN 


SERMON  XVI. 


Matt.  xxi.  36, 


Again  he  sent  ether  servants  more  than  the  first. 
and  they  did  imto  them  likewise, 

1  HESE  words  are  in  immediate  connexion  with  iht 
two  preceding  verses,  which  ran  thus  :  "  And  when 
the  time  of  the  fruit  drew  near,  he  sent  his  servants 
to  the  husbandmen,  that  they  might  receive  the  fruit? 
of  it.  And  the  husbandmen  took  his  servants,  and 
beat  one,  and  killed  another,  and  stoned  another." 

It  has  already  been  shewn  what  we  are  here  to  un- 
derstand by  the  sei^ants^  whom  the  "  householder  sent 
to  the  husbandmen,  to  receive  the  fruits  of  the  vine- 
yard ;"  and  further,  what  we  are  to  understand  by  the 


160  THE    HOUSEHOLDER. 

"  husbandmen  taking  the  servants,  and  beating  ojje, 
and  killing  another,  and  stoning  another." 

The  sei-vants,  spiritually  considered,  are  the  truths  of 
God's  Word,  which  are  ever  sent  by  the  great  House- 
holder to  the  spiritual  husbandmen,  for  the  sake  of  pro- 
curing and  receiving  spiritual  fruit,  inasmuch  as  none 
can  produce  spiritual  fruit,  that  is,  fruit  unto  God,  but 
by   and  through  the  truths  of  the  Word  of  God. 

To  heat,  to  kill,  and  to  stone  these  servants,  then, 
denotes  the  various  ways  by  which  unfaithful  husband- 
men, in  all  ages  and  places,  do  violence  to,  and  de- 
stroy the  heavenly  truths  of  God's  Word.  This,  it 
was  shewn,  is  principally  done  by  destroying  the  life 
of  truth,  which  is  the  life  of  love  and  charity ;  and 
truth  is  thus  deprived  of  its  hfe,  whensoever  it  is  re- 
ceived into  the  understanding  alone,  and  doth  not  en- 
ter into  and  influence  the  will,  the  affections,  and  the 
iife  of  man. 

Notwithstanding  the  violence  thus  done  to  the  first 
servants  sent  by  the  good  Householder  to  receive  the 
fruits  of  the  vineyard,  we  find  him  still  urgent  with 
the  same  blessed  motives,  and  to  the  same  adorable 
ends.;  again  he  sent  other  servants  more  than  the  first. 

And  notwithstanding  this  repeated  and  increased 
mercy  and  kindness  of  the  good  Householder,  we  find 
the  unfaithful  husbandmen  still  persisting  in  their  ob- 
stinate rejection  of,  and  outrageous  violence  against 
the  heavenly  messengers  sent  unto  them  ;  they  did 
unto  them  likewise,  that  is,  they  beat  one,  killed  another, 
ctnd  stoned  another. 


OTHER  SERVANTS  SENT.  16 i 

Two  considerations  of  the  utmost  importance  are 
here  suggested  to  our  notice. 

First,  The  persevering  kindness  of  the  good  Househol- 
der ;  and 

Secondly,  The  persevering  obstinacy  of  the  unfaithful 
husbandmen. 

May  I  bespeak  your  most  earnest  attention  to  each 
of  these  considerations  !  And,  first,  To  the  persevering  ^ 
kindness  of  the  good  Householder. 

Again  he  sent  other  servants  more  than  the  first. 

From  the  beginning  of  the  creation  this  scripture 
hath  been  fulfilled  respecting  the  great  Creator,  and 
there  hath  been  no  age  or  time  in  which  he  hath  not 
been  sending  other  servants  more  than  the  firsts  to  re- 
ceive thefruitB  of  his  spiritual  vineyard^  the  church. 

Immediately  after  the  fall  of  our  first  parents  from 
that  blessed  life  and  order  of'  heaven,,  in  which  they 
were  created,  the  good  Householder  was  not  forgetful  of. 
the  work  of  his  hands,  but  by  the  dictates  of  his  holy 
Spirit  in  their  hearts,  sent  these  his  heavenly  messen- 
gers and  servants  to  call  them  back  again  into  that  pa- 
radise which  they  had  forfeited,,  that  so  both  be  and 
they  might  again  enjoy  the  blessed  fruits  of  it. 

Again,  when  the  world  was  further  lost  in  wicked- 
ness, by  a  further  miserable  departure  from  the  law 
of  the  love  of  God  in  their  hearts  and  lives,  which 
ended  in  the  destruction  thereof  by  a  flood  ;  the  righ- 
teous Noah  was  another  servant  sent  by  the  heavenly 
Householder,  to  make  known  his  eternally  holy  and 
blessed  will  to  the  spiritual  husbandmen,  and  thus  re- 
ceive again  the  fruits  of  the  spiritual  vineyard* 


162  THE    HOUSEHOLDER, 

To  the  labours  of  tliis  servant  succeeded  those  of 
divers  others,  for  the  same  blessed  purposes.  Who 
hath  not  read  how  Abraham,  Isaac,  Jacob,  and  the 
patriarchs,  in  their  respective  generations,  were  so 
many  heavenly  messengers  from  the  holy  God  to  de- 
liver his  people  a  message  of  mercy  and  truth,  re- 
specting the  fruit  of  their  vineyard  ? 

Who  hath  not  heard  also  of  Moses  and  Aaron,  and 
an  innumerable  company  of  holy  priests  and  Levites 
under  the  old  law,  to  whom  the  divine  Householder 
revealed  further  his  holy  will  for  the  fructification  of 
his  church,  when  the  thunderings  and  lightnings  from 
Mount  Sinai  proclaimed  the  majesty  and  the  sanctity 
of  the  law  of  the  Ten  Commandments,  which  have  re- 
mained in  all  ages,  and  still  remain  unto  this  day,  to 
.call  man  back  again  unto  his  God,  that  his  vineyard 
may  be  rendered  fruitful  in  all  heavenly  righteousness, 
joy,  and  peace  ? 

But  the  time  would  fail  me,  to  tell  of  all  the  other 
servants  who  had  their  commission  from  the  great 
Householder,  for  the  same  blessed  ends  and  purposes. 
You  have  all  read  of  Gideon,  and  of  Barak  ;  of  Sam- 
son, and  of  Jephthah;  of  Samuel  also,  and  David,  and 
the  prophets  ;  and  you  cannot  but  know  how  these  d\- 
%o  wexQ  other  servants  of  God,  more  than  the  first ; 
sent  by  him,  in  their  generations,  unto  the  spiritual 
husbandmen,  to  declare  to  them  that  law  of  eternal 
life,  whereby  both  they  and  the  fruit  of  their  vine- 
yards might  be  received  back  again  into  the  bosom  of 
the  everlasting  Lord,  and  thus  be  blessed  in  the  par- 
ficipations  of  his  unutterable  mercy  and  truth. 


OTHER  SERVANTS  SENT.         163 

But  why  need  we  thus  look  back  to  the  records  ot 
the  old  world,  to  be  convinced  of  this  continual  perse* 
vering  will  and  blessed  purpose  of  the  divine  House- 
holder respecting  his  vineyard  ?  Surely  there  is  suffi 
cient  evidence  nearer  home,  and  in  our  own  time,  in 
confirmation  of  this  great  truth  ;  and  we  need  but  look 
each  of  us  into  our  own  minds  and  consciences  to  be  ful- 
ly persuaded,  that  the  God  of  infinite  mercy  will  never 
cease  to  send  other  servants  more  than  the  first ^  to  re- 
call and  recover  back  unto  himself  the  fruit  of  his  spi- 
ritual vineyard,  that  so  it  may  be  eternally  blessed 
unto  the  spiritual  husbandmen. 

For  let  me  ask — Who  amongst  us,  at  one  time  or 
other,  hath  not  received  a  message  from  the  holy  God 
in  his  mind  and  conscience,  speaking  to  this  effect, — = 
"  Give  me  the  fruit  of  thy  vineyard  ?"  Yea,  who 
amongst  us  hath  not  heard  this  message  often  repeated^ 
and  thus  been  visited  by  other  servants  of  the  great 
Householder,  more  than  thefrst  ? 

Let  us  examine  this  matter  attentively,  because  our 
everlasting  well-being  is  involved  in  it. 

How  often  have  we  heard  our  duty  towards  God 
enforced  and  explained  I  How  often  have  we  been 
called  to  repent,  and  to  turn  with  our  best  affections 
unto  God,  that  so  we  may  love  him  with  all  our  heart, 
and  mind,  and  soul,  and  strength !  How  often  have 
we  been  admonished  by  words  from  -without^  and  also 
by  dictates  from  within,  that  we  were  not  crealed  for 
this  perishable  world  only,  but  for  the  everlasting  en- 
joyment of  God  in  another  and  an  eternal  world  ;   aird 


164  THE    HOUSEHOLDER. 

that,  therelore,  the  best  and  only  wise  use  we  can  make 
of  our  present  lives  in  this  world,  is  to  prepare  our 
souls  for  that  eternal  enjoyment,  by  giving  back  unto 
God  all  that  we  receive  from  him  !  How  ofien  have 
the  lessons  of  heavenly  truth  and  wisdom  been  thus 
sounded  in  our  ears,  and  repeated  calls  given  us  to  de- 
vote ourselves  to  the  living  God,  and  to  enter  into  a 
covenant  of  righteousness  and  peace  with  the  Father  of 
spirits  !  How  often  have  we  been  warned  of  the  dan- 
ger and  delusion  of  sin,  and  been  shewn  the  necessity 
thereby  of  setting  a  watch  over  our  own  hearts  I  How 
often,  in  short,  have  we  been  taught,  that  our  truest 
wisdom  is  to  be  acquainted  with  God,  and  that  our 
highest  blessedness  is  to  become  again  his  images  and 
likenesses,  by  a  thorough  conformity  of  our  lives  to  the 
words  of  his  truth,  and  the  dictates  of  his  eternal  Spirit 
w^ithin  us! 

We  have  not,  perhaps,  been  visited  per5077a%  with 
this  message,  by  immediate  servants  from  God,  such 
as  righteous  Noah,  Abraham,  Isaac,  Jacob,  or  the  pa- 
triarchs of  old.  We  have  not  been  with  Moses  upon 
Mount  Sinai,  and  beheld  the  visible  glory  of  the 
Almiglity,  and  heard  him  speak  to  us  face  to  face.  We 
have  not,  perhaps,  seen  in  our  streets  one  of  the  old 
prophets,  preaching  repentance,  and  calling  unto  new- 
ness of  life.  But  what  then  ?  We  have  heard  the 
same  heavenly  lessons,  and  the  same  heavenly  lan- 
guage, which  were  once  spoken  hy  Noah,  by  Abra- 
ham, by  Isaac,  by  Jacob,  by  the  patriarchs,  by  Mo- 
?es,  and  by  the  prophets:  and  what  matters  it,  u'ho  or 


OTHER  SERVANTS  SENT.  '165. 

Ayhat  the  instrument  is,  by  which  the  will  and  the  wis- 
dom of  God  is  made  known  to  us,  provided  it  be  but 
made  known  ?  If  all  the  patriarchs,  prophets,  and 
apostles,  that  ever  lived  upon  earth,  were  to  preach 
daily  in  our  streets,  they  could  only  deliver  to  us  the 
same  message  of  truth  and  wisdom,  which  we  have 
already  received,  and  heard  a  thousand  times  repeated 
in  our  ears. 

Behold  here  then,  beloved,  the  merciful  and  perse- 
vering kindness  of  the  good  Householder,  and  how  in 
all  ages,  and  amongst  all  people,  he  hath  earnestly 
sought  to  recover  to  himself  his  lost  vineyard,  that  so 
the  spiritual  husbandmen  might  be  delivered  from  the 
sin  and  misery  of  living  unto  themselves  alone,  and  by 
rendering  back  unto  God  that  which,  of  right,  belong- 
eth  to  him,  might  become  everlastingly  blessed  in  the 
further  participations  of  his  unutterable  mercy,  truth, 
and  peace ! 

And  may  this  consideration  lead  us  to  reflect  wor- 
thily upon  that  astonishing  mercy  and  love  of  our 
heavenly  Father,  which  is  thus  earnest  to  gather  to 
himself,  both  us  and  the  fruit  of  our  vineyards  !  May 
it  lead  us  further  to  reflect  aright  upon  the  impor- 
tance and  the  sanctity  of  those  repeated  messages  .of 
truth,  which  he  is  continually  sending  to  us  for  this 
blessed  purpose  I  May'  we  henceforth  be  enabled  to 
see,  that  wheresoever  truth  is,  there  a  servant  of 
God  is ;  and  wheresoever  a  servant  of  God  is,  there 
God  himself  is!  M:'y  we  thus  be  led  to  receive  and 
venerate  the  truth,  as  we  would  receive  and  venerate 


i&G  THE  HOUSEHOLDER. 

the  God  of  trutlj,  and  to  be  as  rhuch  afraid  of  rejecting 
and  destroying  the  message,  as  we  would  be  afraid  of 
rejecting  and  destroying  him  who  sends  it,  and  whose 
it  is! — But,  oh!  above  a!],  may  we  be  led  to  remem- 
ber, what  it  is,  which  hath  in  all  former  ages,  and 
which  doth  also  in  our  age,  alone  reject  and  destroy 
the  truth,  viz.  that  it  is  the  vain  and  foolish  love  of  our- 
selves, of  the  world,  and  the  flesh,  more  than  of  God 
and  our  neighbour ;  and  that  therefore  we  can  in  no 
other  possible  way,  cherish  and  keep  alive  the  truth 
in  ourselves,  but  by  renouncing  vain  affections,  that 
$0  the  love  of  God  and  of  our  neighbour  may  prevail 
and  rule  in  us. 

To  conclude — You  have  now  heard  another  mes- 
sage from  God — another  servaiU  hath  this  day  been 
sent  unto  you  from  the  great  Householder,  to  receive 
the  fruit  of  your  vineyards — Oh,  consider  not  the  in- 
strument by  whom  this  message  is  sent,  but  rather 
consider  hirn,  from  whom  it  is  sent,  and  whose  servant 
it  is — consider  his  gracious  purpose  in  sending  it,  and 
the  infinite  and  astonisiiing  mercy  and  love  which  is  in 
it — oiisider  what  an  holy  and  awful  message  hath  now 
en:-'red  into  your  ears — the  Creator  and  Redeemer  of 
tb.;  world  makes  a  demand  upon  you ;  a  demand  of 
the  fruit  of  your  vineyards;  a  demand  which  you 
cannot  refuse  him,  without  destroying  yourselves;  and 
which,  whensoever  you  are  wise  enough  to  grant  it  to 
him,  will  prove  your  salvation.  He  only  asks  for  thnt, 
which  it  will  be  death  to  you  to  keep  from  him,  and 
which   he  will  give  you  back  again  with  life  eternal^ 


.  ©THER  SERVANTS  SENT.         167 

when  be  sees  you  obedient  to  his  heavenly  message. 
Ob,  then,  let  the  mercy  and  the  wisdom  of  that  mes- 
sage now  find  a  place  in  your  hearts,  that  so  you  may 
be  led  to  answer  the  just  demands  of  a  merciful  and 
righteous  God.  Let  it  never  be  said  of  you,  that  when 
the  heavenly  Householder  "  sent  other  servants  unto 
you  more  than  the  first,  you  did  unto  them  likewise." 
Rather  let  it  be  said  of  you,  "  Blessed  are  they  who 
hear  the  word  of  God,  and  keep  it."*^     AMEN. 

*  Luke  xi.  28. 


ON    THE 

PERSEVERING  OBSTINACY 

OF   THE 

UNFAITHFUL  HUSBANDMEN. 


SERMON  XVII. 


Matt.  XX i.  26. 

And  again  he  sent  other  servants  more  than  the 
Jirst,  and  they  did  unto  them  likewise. 

In  the  foregoing  discourse  was  pointed  out  the  perse- 
vering kindness  of  the  good  Householder,  in  sending 
other  servants  more  than  thejirst,  to  receive  the  fruit  of 
his  vineyard. 

I  shall  now  proceed  to  consider,  as  was  further  pro- 
posed, the  persevering  obstinacy  of  the  unfaithful  hus- 
bandmen, to  whom  these  other  servants  were  sent,  as 
expressed  in  these  latter  words  of  the  text.  They  did 
unto  them  likewise. 

The  lesson  of  spiritual  instruction  intended  for  our 
>jse  by  these  words  of  the  parable,  appears  to  be  this ; 
■•hat  whosoever,  in  consequence  of  evil  of  life,  rejects 


17#  THE    HOUSEHOLDER. 

tind  destroys  in  himself  owe  truth  of  God  and  heaven, 
rejects  and  destroys  in  himself  aZZ  the  truths  oi  God 
and  heaven. 

I  say,  in  consequence  of  evil  of  life,  by  which  is  to  be 
understood  the  govenunent  of  an  evil  love ;  for  every 
man's  life  is  such  as  his  governing  love  is.  If  the  go- 
verning love  be  good^  that  is,  towards  God  and  the 
things  of  his  kingdom,  then  the  life  will  of  necessity  be 
good;  but  if  the  governing  love  be  evil,  that  is,  to- 
ivar-ls  the  world  and  the  flesh,  then  the  life  must  of  ne- 
cessity be  evil  also. 

Let  me  call  your  particular  attention  to  this  consi- 
deration >  how  evil  of  life,  that  is,  an  evil  governing 
love,  rejects  and  destroys  in  man,  not  one  only,  but  all 
the  truths  of  God  and  heaven. 

It  is  generally  supposed,  that  a  man  who  is  in  evil 
of  life,  can  receive  and  believe  the  truths  of  God,  and 
thereby  have  faith,  as  fully  and  as  perfectly  as  another 
man  who  is  in  the  good  of  life. 

But  this  supposition,  if  it  be  carefully  examined, 
will  be  found  to  be  altogether  groundless,  and  without 
foundation. 

It  is  indeed  true,  that  an  evil  man,  or  one  who  is  in 
evil  of  life,  can  see  the  truths  of  God  as  well  as  a  good 
man,  or  one  who  is  in  the  good  of  life  ;  but  then  it  is 
well  to  be  considered,  that  there  is  a  great  difference 
between  merely  seeing  the  truth,  and  what  is  called  in 
the  sacred  Scriptures  receiving  and  believing  the  truth. 

An  evil  man  may  see  the  truth,  but  then  he  d«th  not 
Wxeive  and  believe  it.     The  reason  is,  the  truth  enters 


OTHER  SERVANTS  BEATEN.        171 

mto  and  manifests  itself  in  his  understanding  of  thought, 
but  then  it  doth  not  enter  into  and  affect  his  rvill  and 
intentions ;  and  whatsoever  doth  not  enter  into  and  af- 
fect man's  will  and  intentions,  cannot  be  said  to  enter 
into,  or  make  any  part  of  the  man  ;  inasmuch  as  the 
^xill  and  intention  is  the  ti^/io/e  of  man  ;  and  the  under- 
standings separate  from  the  will  and  intention,  makes 
properly  no  part  of  the  man. 

A  man,  who  is  in  evil  of  life,  may  say,  that  he  be- 
lieves in  God,  and  in  the  revelation  of  God  :  he  may 
profess  with  his  lips,  that  there  is  a  heaven  and  a  hell, 
and  that  good  me-n  go  after  death  to  the  former,  and 
wicked  men  to  the  latter  :  he  may  assent  also  to  most 
other  spiritual  truths  discoverable  from  the  Word  of 
God  ;  and  on  this  account  he  fancies  that  he  believes 
them,  and  would  be  much  offended  with  any  one  who 
should  endeavour  to  convince  him  to  the  contrary. 

But  if  it  be  true,  as  the  Scripture  testifieth,  that  man 
believeth  'Zi.'lth  the  heart,  and  that  he  can  only  believe 
with  the  hcc^'t,  then  it  is  equally  true,  that  this  man, 
who  is  in  evil  of  life,  notwithstanding  all  his  profes- 
sions, cannot  believe.  The  reason  is,  because  his  heart 
is  not  in  his  belief;  and  if  his  heart  be  not  in  it,  he 
himself  is  not  in  it ;  for  the  heart  or  the  love,  as  was 
before  observed,  is  what  properly  constitutes  the  man. 

If,  therefore,  the  mind  of  a  man,  who  is  in  evil  of 
life,  could  be  inwardly  examined  and  seen  into,  as  it 
is  examined  and  seen  by  the  all-piercing  eye  of  God, 
it  would  most  assuredly  be  found,  that  he  doth  not  be- 
lieve in  a  si?igle  truth  of  the  Word  of  God  ;  but  that 


172  THE    HOUSEHOLDER. 

he  violently  rejects  and  destroys  them  all  in  himself, 
as  they  enter  into  his  understanding,  notwithstanding 
the  appearance  to  himself  that  he  receives  and  admits 
them  all. 

And  would  you  know,  beloved,  the  deep  reason  and 
eternal  ground  of  this,  and  why  an  evil  man  cannot 
possibly  believe  the  truths  of  God  ;  it  is  because  evil 
and  truth  are  two  opposites,  and  are  therefore  continu- 
ally acting  in  contrariety  the  one  to  the  other  :  for 
evil  is  from  beneath ;  truth  is  from  above  :  evil  is  from 
the  evil  one,  that  is,  the  devil ;  truth  is  from  the  good 
one,  that  is,  from  God  :  evil,  wheresoever  it  enters, 
creates  hell,  and  misery,  and  darkness ;  truth,  where- 
soever it  enters  and  is  received,  makes  heaven,  and 
happiness,  and  light :  evil,  therefore,  is  the  destroyer 
of  man  ;  truth  is  man's  saviour  :  evil  is  a  thing  mo>  t 
defiled,  most  deformed,  and  hateful  ;  truth  is  a  thing 
most  pure,  most  beautiful,  and  lovely.  Betweci.  two 
such  jopposites',  it  must  be  plain  to  see,  there  can  be 
no  possibility  of  agreement ;  and  hence  it  is,  that  in 
whatsoever  heart  of  man  the  love  of  evil  bears  rule, 
and  hath  the  ascendancy,  there  truth,  with  all  its  hea- 
venly family  of  intelligences,  graces,  and  virtues,  must 
of  necessity  be  expelled,  persecuted,  and  slain. 

The  Lord  speaks  of  this  internal  and  eternal  oppo- 
sition subsisting  between  evil  and  truth,  where  he  saith, 
"  Every  one  that  doeth  evil  hateth  the  light,  neither 
Cometh  to  the  light,  lest  his  deeds  should  be  reproved;"* 
and  in  another  place,  "  No  man  can  serve  two  masters, 

*  John  iii.  20. 


OTHER  SERVATS  BEATEN.        173 

for  either  he  will  hate  the  one  and  love  the  other,  or 
else  he  will  hold  to  the  one  and  despise  the  otlier. 
Ye  cannot  serve  God  and  Mammon."* 

Behold  here  then  the  true  and  eternal  reason,  why 
they  who  are  in  the  love  of  evil,  or,  what  is  the  same 
thing,  in  whom  an  evil  love  hath  the  rule  of  ascendan- 
cy, cannot  possibly  receive  the  truths  of  God,  but  must 
needs  reject,  destroy,  and  slay  them  all  in  their  hearts 
and  lives,  like  the  unfaithful  husbandmen  described  ia 
the  parable. 

The  reason  why  they  must  needs  reject,  destroy,, 
and  slay  the;a  ail,  is  this  : 

Jill  truths  relating  to  God  and  his  kingdom  are  one, 
and  are  united  together  in  a  unity  which  is  indivisible. 
They  may  be  compared  in  this  respect  to  one  heaven- 
ly and  beautiful  form  or  body,  which,  though  compos- 
ed of  innumerable  parts  and  organs,  is  yet  but  one  form 
or  body  :  this  is  the  case  with  all  the  truths  contained 
in  the  word  of  God,  or  the  sacred  scriptures  ;  they  ap- 
pear indeed  as  if  they  were  diverse,  scattered,  and  dis- 
united, and  as  if  they  had  little  or  no  connexion  with 
each  other  ;  when  yet  the  fact  is,  there  is  the  closest 
relationship,  harmony,  and  oneness,  subsisting  between 
them,  whereby  they  not  only  are  one,  but  also  act  as 
one,  and  are  accordingly  received  or  rejected  as  one. 

As  for  example — a  good  man,  that  is,  one  who  is 
in  the  love  of  good,  which  is  the  love  of  God  and  of 
his  neighbour,  by  virtue  of  the  good  in  which  his  mind 
is  principled,  rejoices  in  hearing  or  reading  the  truths 

*  Matt.  vi.  24. 

Q5 


174  THE    HOUSEHOLDER. 

of  the  word  of  God,  because  he  liiids  them  in  agiee- 
ment  with,  and  highly  congenial  to  the  principle  of 
good  in  his  own  mind.  1  say  then,  that  this  good  man, 
so  hearing  and  reading,  receives  not  one  only,  but  all 
the  truths  of  the  heavenly  volume,  in  consequence  of 
their  unity  and  indivisibility  ;  and  whether  he  thinks 
of  it  or  not,  he  is  in  the  aV  of  truth,  and  the  all  of 
truth  is  likewise  in  him,  opening,  creating,  and  form- 
ing in  him  its  own  heaven  of  righteousness  and  peace. 

On  the  contrary,  an  evil  man,  that  is,  one  who  is  in 
the  love  of  evil,  which  is  the  inordinate  love  of  him- 
self and  the  world,  more  than  of  God  and  his  neigh- 
bour, though  he  may  seem  to  himself  to  receive  some 
iruths  from  the  word  of  God,  when  he  hears  or  reads 
it,  yet  in  reality  he  receives  none.  The  reason  is,  his 
evil  is  contrary  to  the  whole  truth,  and  truth  cannot  be 
received  in  part  only.  Inasmuch,  therefore,  as  he  re- 
jects and  destroys  the  -whole,  he  must  of  necessity  re- 
ject and  destroy  all  its  parts. 

Much  of  serious  and  instructive  reflection,  beloved, 
will  be  excited  in  your  minds  by  what  has  been  said, 
if  it  be  duly  attended  to. 

You  will  learn  from  it,  how  much  reason  you  have 
to  treniMe  at,  and  to  be  upon  your  guard  against,  the 
/ove  of  evil,  or  an  evil  love,  which  thus  in  its  very  na- 
ture is  contrary  to  all  the  truths  of  God,  and  therefore 
will  infallibly  slay  them  all  in  your,  minds,  so  far  as  it 
is  suffered  to  have  the  pre-eminence. 

You  will  therefore  see  the  necessity  of  making  it  a 
subject  of  your  continual  prayers  to  God,  to  discover 
to  you  more  especially  what  your  governing  love  U, 


OTHER  SERVANTS  BEATEN.         175 

whether  it  be  in  good  or  in  evil,  under  a  serious  ap- 
prehension, that  your  reception  or  your  rejection  of 
heavenly  truth  will  depend  altogether  upon  this  ruling 
principle  in  your  minds. 

But  you  will  not  be  content  in  this  case  with  only 
praying  to  God.  Recollecting  that  your  salvation  de- 
pends upon  this  discovery,  and  under  a  just  alarm  lest 
the  folly  of  the  unfaithful  husbandmen  should  be  your 
folly,  you  will  not  fail  to  search  into  and  examine  most 
diligently  your  own  minds  by  the  light  of  God's  word, 
touching  the  most  secret  purposes,  ends,  and  intentions 
of  your  lives,  whether  they  be  towards  God,  or  from 
God.  You  will  never  rest  till  you  tlms  know  what 
you  are,  or  what  is  the  same  thing,  what  your  love  is  : 
and  you  will  be  afraid  at  any  time  of  hearing  or  of 
reading  the  truths  of  God,  unless  you  have  good  ground 
to  believe,  that  you  have  first  discovered  and  put 
away  that  in  yourselves,  which  would  defile  or  destroy 
them. 

Thusj  you  may  have  the  most  comfortable  satisfac- 
tion to  hope,  that  you  will  never  be  found  amongst  the 
number  of  the  unfaiihful  husbandmen.  The  God  of 
mercy  will  assurecH;/  make  known  to  you  that  evil 
love  m  yourselves,  which  is  the  sole  destroyer  of  his 
truth,  v/hensoevcr  he  sees  you  desirous  to  know  it. 
He  will  also  remove  and  separate  it  from  you,  when- 
soever he  perceives  you  willing  to  have  it  removed 
and  separated.  And  so  far  as  an  evil  love  is  removed 
and  separated,  so  far  a  gooil  love  will  assuredly  enter 
and  be  implanted  ;  and  with  this  good  love  will  be  re- 
ceived at  the  same  time  the  affection,  the  intelligence, 


176  THE    HOUSEHOLDER. 

and  the  perception  of  all  heavenly  truA,  because  oi 
this  love  is  ever  inscribed  the  divine  blessedness, 
where  it  is  written,  "  Blessed  are  your  eyes,  for  they 
see  ;  and  your  ears,  for  they  hear."*     AMEN. 

*  Matt.  xiii.  16. 


ON    THE 

HOUSEHOLDER'S  SON, 

WITH  THE 

REVERENCE  DUE  TO  HIM,   AND  THE  MANNER  IN 
WHICH  HE  IS  STILL  CRUCIFIED. 


SERMON  XVIII, 


Matt.  xxi.  37,  38,  39. 

But  last  of  all  he  sent  unto  them  his  Son,  saying, 

They  will  reverence  my  Son* 
But  when  the  husbandmen  saw  the  Son,  they  said 

among  themselves,  This  is  the  heir  :    come,  let 

us  kill  him,  and  let  us  seize  on  his  inheritance. 
And  they  caught  him,  and  cast  him  out  of  the 

vineyard,  and  slew  him* 


The  Son  here  spoken  of  hath  manifest  allusion  to 
the  Son  of  God,  who  was  sent  into  the  world  i  y  his 
Father,  tlie  great  Householder,  to  receive  the  fruit  of 
bis  spiritual  vineyard,  the  church. 


173  THE    HOUSEHOLDER. 

You  have  often  been  taught  from  this  place,  that  hy 
God's  sen(hnghis  Son  into  the  norld,  is  meant  his  own 
descent  and  divine  manifestation  in  the  flesh,  or  human 
nature,  to  be  ci  Redeemer  and  Saviour ;  and  that  under 
this  manifestation  his  name  was  called  Jesus  Christ, 
n-Jio  is  therefore  the  most  high  God,  differing  from  the 
eternal  Father  only  in  this,  that  he  is  the  Father  mani- 
fested^ and  united  to  the  human  nature^  which  he  as- 
sumed. 

I  shall  not,  therefore,  take  up  your  present  time  with 
any  further  confirmations  or  elucidations  of  this  great 
Gospel  truth,  but  shall  rather  call  your  attention  to  a 
few  observations  respecting  the  atrocious  conduct  of  the 
unfaithful  husbandmen  in  rejecting  and  slaying  thistSo?^ 
of  the  great  Householder. 

It  might  certainly  have  been  expected,  and  nothing 
could  be  more  reasonable  than  the  expectation,  that 
when  the  Son  of  the  most  high  God  appeared  upon 
earth,  he  would  have  been  received  there  by  all  ranks 
and  orders  of  people,  with  a  spirit  and  temper  agree- 
able to  the  declaration  of  the  great  Householder, 
"  They  will  reverence  my  5o?i." 

If  it  be  considered  who  this  Son  was,  what  was  his 
extraordinary  birth  and  character,  and  what  the  bles- 
sed intent  of  his  appearing,  viz.  to  make  his  creatures 
eternally  wise  and  happy  ;  who  would  not  have  con- 
cluded, that  his  creatures  would  have  received  him 
accordingly,  and  that  with  one  heart  and  one  mind 
they  would  have  sung  hosannas  to  this  Son  of  David^ 
this  prince  of  everlasting  peace  ?  Who  would  not  have 


householder"'^  SON  SENT.  179 

concluded,  that  the  world  henceforth  would  learn 
righteousness ;  that  all  would  go  and  be  taught  of  this 
eternal  wisdom  to  walk  in  the  paths  of  peace  ;  and 
that  mankind,  receiving  power  from  him  to  become  the 
sons  of  God,  would  thus  have  entered  again  into  that 
paradise  of  innocence  and  bliss  from  which  they  were 
fallen  ? 

Who,  at  least,  could  have  conceived  it  possible  that 
the  Maker  and  Saviour  of  the  world,  when  he  appear- 
ed in  it,  should  have  been  treated  with  the  slightest 
degree  of  indignity  by  that  world  which  he  had  made, 
and  which  he  came  to  save  ?  Could  it  have  entered 
into  any  human  heart  to  imagine,  that  on  such  an  oc- 
casion the  prophetic  words  of  this  mighty  Son  would 
have  been  fulfilled,  which  he  before  spake  respecting 
himself,  when  he  said,  "  They  caught  him,  and  cast 
him  out  of  the  vineyard,  and  slew  him." 

And  yet  notwithstanding  all  this  appearance  of  impro- 
bability and  impossibility,  such  inconceivable  indignity 
and  barbarity  was  exercised  towards  this  Son  of  the 
great  Householder.  So  far  from  being  reverenced,  as 
might  have  been  reasonably  expected,  we  behold  him 
derided,  rejected,  and  slain.  So  far  from  being  exalt- 
ed as  a  God,  he  is  degraded  below  a  man;  the  Sa- 
viour of  the  world  is  thought  not  able  to  save  himself; 
the  Lord  of  the  vineyard  is  cast  out  of  it ;  and  the 
wicked  husbandmen  are  foolish  enough  to  think,  that 
the  vineyard  will  become  to  them  a  more  blessed  in- 
heritance, by  the  destruction  of  him,  who  could  alone 
Biake  it  either  their  inheritance  or  their  blessing. 


VB(y  THE  HOUSEHOLDER. 

You  are  astonished,  beloved,  as  well  you  may  be, 
at  this  unparalleled  folly,  and  outrageous  injustice  of 
the  Jews  of  old.  You  wonder  how  they  could  thus 
divest  themselves  of  every  principle  of  reason  and  hu- 
manity. You  are  shocked  at  that  blindness  which  could 
not  ilisccrn  the  glories  of  a  manifested  God  ;  and  you 
are  more  shocked  still  at  that  hardness  of  heart,  which 
was  insensible  to  the  tenderness  of  redeeming  love, 
and  which  refused  oledience  to  the  rails  of  that  mer- 
cy, which  would  again  have  opened  heaven  and  para- 
dise. 

Possibly  too  you  congratulate  yourselves,  and  the 
Christian  world  in  which  you  have  had  the  happiness 
to  be  born,  that  you  are  not  of  the  number  of  such 
murderers.  You  rejoice  to  think,  that  the  world  is 
now  grown  better  and  wiser  than  at  the  time  when 
the  Son  of  the  great  Householder  was  sent  into  it,  to 
receive  the  fruits  of  his  vineyard  ;  and  you  conceive 
therefore  that  it  is  impossible  for  the  husbandmen  now 
to  do  what  the  husbandmen  did  then,  viz.  cast  Jmn  ovt 
of  the  vineyard,  and  slay  him. 

You  certainly  do  well  to  be  astonished,  and  to  be 
shocked  at  the  folly  and  wickedness  of  the  Jews  of 
old  ;  and  you  cannot  possibly  excite  in  your  minds  too 
much  horror  at  th^ir  atrocious  proceedings  in  regard 
to  the  Son  of  God  who  appeared  amongst  thens. 

But,  when  you  congratulate  yourselves  and  the  Chris- 
tirtn  worJd,  that  you  are  not  involved  in  Jewish  guilt* — 
when  you  conclude  that  the  world  is  now  grown  so 
much  better  and  wiser,  that  it  is  impossible  the  Saviour 


«if  it  should  be  again  crucified  and  slain  ;  in  this  I  must 
beg  leave  to  suggest  cautiwi  to  you,  lest,  flattering 
yourselves  with  false  appearances  of  the  world  about 
jou,  as  if  it  was  better  and  wiser,  and  more  innocent 
than  it  really  is,  you  should  fall  into  a  careless  and 
dangerous  security,  which  may  be  fatal  to  your  best 
interests. 

I  shall  beg  leave,  therefore,  on  this  occasion,  to  pro- 
pose to  your  most  serious  consideration  and  examina- 
tion, these  lew  important  but  alarming  inquiries. 

Is  it  not  a  notorious  fact,  that  in  the  present  Chris' 
tian  world,  so  called,  the  hio;h  and  holy  name  of  Jesus 
Christ,  together  with  his  sacred  word  and  command- 
ment, is  .-.luch  reproached  and  blasphemed  ? 

Have  we  not  lately  seen  a  great  and  numerous  peo- 
ple, who  constituted  a  very  considerable  part  of  what 
is  called  the  Christian  world,  ab.so'utely  rejecting  the 
authority  of  the  Gospel^  and  saying  of  Jesus  Christ,  in 
the  language  of  the  most  terrible  apostacy,  "  We  will 
not  have  this  man  to  reign  over  us  ? 

In  our  own  nation  also,  are  not  the  principles  of  ir- 
religion  and  infidelity  gaining  ground  upon  us  ?  Do 
we  not  find,  amongst  all  orders  and  classes  of  people  in 
our  land,  a  miserable  relaxation  of  the  bonds  of  reli- 
gious influence  ?  And  hath  not  the  consequence  been  a 
rejection  of  the  Householder's  Son  ;  a  denial  of  the  di- 
vinity and  supremacy  of  that  Saviour,  to  whom  alone 
the  vineyard  of  right  belongeth  ? 

But  to  bring  the  inquiry  nearer  to  our  own  bosoms 

R 


182 


THE  HOUSEHOLDER. 


The  apostle  speaks  of  those,  who,  through  the  pfe* 
valence  of  evil,  falling  away  from  the  convictions  of 
truth  which  they  had  received,  «  crucify  the  Son  of 
God  afresh,  and  put  him  to  an  open  shame."* 

From  this  declaration  of  the  apostle's,  we  are  cer- 
tainly warranted  in  this  conclusion,  that  all  evil  cruci- 
JiestheCionofGod;  thatevery  inordinate  lust,  therefore, 
every  unbridled  passion,  every  temper  and  affection  of 
the  human  heart,  which  is  not  under  the  government 
of  heavenly  wisdom,  doeth  all  that  at  this  day  to  the 
Siiviour  of  the  world  which  the  Jews  of  old  did,  when 
they  said,  "  Crucify  him,  crucify  him." 

We  cannot  indeed,  at  this  day,  take  away  the  bodi- 
ly life  of  Jesus  Christ :  we  cannot  nail  him  to  a  cross 
of  wood,  as  the  Jews  of  old  did,  when  they  crucified 
bim  between  two  thieves :  but  what  then  ?  we  can  do 
what  is  alike  enormous,  and  alike  destructive  of  our 
eternal  welfare ;  tve  can  destroy  in  ourselves  his  spi- 
ritucd  life  ;  we  can  by  our  vain  affections  and  foolish 
imaginations  nail  him  to  a  spiritual  cross  :  and  which 
are  we  to  suppose  is  the  greater  sin,  to  destroy  the 
body,  or  to  destroy  the  soul  ?  to  cruciiy  Christ  in  per- 
8on,  or  Christ  in  spirit  ? 

Here  then  let  tlie  inquiry  be  continued,  and  let  it 
be  asked,  What  is  the  present  temper  and  s])irit  of  our- 
selves, and  of  the  world  about  us  ?  Do  we  see  those, 
who  call  themselves  Christians,  living  by  a  Christian 
temper  and  spirit?  Do  we  live  by  such  a  temper  and 
-spirit  ourselves  ?  Are  our  lives  under  the  direction  of 

*"  Heb.  vi.  6. 


householder's  son  sent.  183 

he  wisdom  of  Jesus  Christ,  or  are  they  influenced  by 
a  contrary  wisdom  ?  Have  we,  in  short,  the  life  of 
Christ,  or  do  we  reject  that  life,  by  obeying  the  dic- 
tates of  the  contrary  life,  which  is  according  to  the  spi- 
rit of  that  nature  and  kingdom,  which  Christ  carce  to 
destroy  in  us? 

God  forbid,  beloved,  that  I  should  put  you  upon  vain 
:ind  scrupulous  inquiries,  or  suggest  vain  and  ground- 
less alarm — but  God  forbid  also,  that  you  should  not 
be  alarmed  where  there  is  just  cause,  and  that  you 
should  not  be  directed  to  those  inquiries  which  are  ne- 
cessary to  lead  you  to  a  right  knowledge  of  yourselves, 
and  of  the  world  in  which  you  live.  For  surely,  it  i? 
only  by  alarm  proportioned  to  its  cause,  and  by  some 
such  questions  as  the  above,  seriously  proposed,  and 
as  seriously  answered,  that  we  can  come  to  know  ei- 
ther the  state  of  the  world  about  us,  or  our  own  state  : 
consequently  that  we  can  determine  how  far  at  this 
day  we  are,  or  are  not,  actin,'^  the  part  of  the* unfaith- 
ful husbandmen  of  old,  of  whom  it  is  written,  that 
when  the  Householder  sent  his  Son  to  them,  they 
caught  him,  and  cast  him  out  of  the  vineyard,  and  slezv 
hi?n. 

Let  us  not  shrink  then  from  these  salutary  inquiries, 
which  have  a  tendency  thus  to  open  our  eyes  to  a  just 
knowledge  both  of  ourselves,  and  of  our  fellow-men. 
It  may  be,  the  investigation  will  bring  many  thini^s  to 
our  view,  which  are  not  as  they  ought  to  be,  and  which 
therefore  will  not  he  pleasant  to  see  manifested.  We 
shall  discover  possibly  that  the  Christian  world  is  not 


164  THE    HOUSEHOLDER. 

altogether  so  Christian  as  the  name  implies.  We  shall 
find  in  it  much  evil  and  enormity,  contrary  to  the  holy 
spirit  and  temper  of  him,  whom  it  professes  to  follow 
and  serve.  We  shall  perhaps  make  the  same  discove- 
ry respecting  ourselves — we  shall  see,  to  our  surprise, 
that  the  religion  of  Jesus  Christ  has  never  yet  had  its 
full  effect  upon  us  ;  that  there  is  a  life  still  in  ourselves 
contrary  to  the  life  of  the  Son  of  God,  whose  disciples 
we  call  ourselves.  We  shall  thus  learn  that  it  is  pos- 
sible at  least,  that  the  Son  of  the  Householder  may  at 
this  day  be  caught,  cast  out  of  the  vweyard,  and  slairiy 
as  he  was  by  the  unfaithful  husbandmen  of  former 
times. 

But  shall  we  on  this  account  suspend  such  salutary 
inquiry,  because  it  may  discover  evil  to  us,  which  we 
before  were  not  aware  of?  Surely  this  is  a  poor  rea- 
son for  our  neglecting  the  use  of  our  eyes  and  senses. 
For  if  the  evil  really  exists,  it  is  certainly  better  and 
safer  that  it  should  be  known,  than  that  it  should  lie 
concealed.  If  it  be  known,  it  may  then  be  avoided, 
and  we  may  be  upon  our  guard  against  its  infection 
and  its  poison :  but  if  it  be  not  known,  it  may  destroy 
us  before  we  are  aware  of  it. 

Let  us  then,  if  we  wish  not  to  be  numbered  amongst 
the  unfaithful  husbandmen,  and  to  contract  the  terrible 
guilt  of  casting  out  and  slaying  the  Son  of  the  great 
Householder,  offer  up- our  most  fervent  prayers  to  that 
.Son,,  that  he  would  give  us  the  spirit  of  judgment  and 
understanding  to  discern  aright  both  the  state  of  the 
world  about  us,  and  the  state  also  of  our  own  hearts ; 


householder's  son  sent.  iSo 

that  so,  seeing  the  danger  to  which  we  arc  exposed, 
when  we  are  least  aware  of  it,  of  crucifying  the  Son  of 
God  afreshy  we  may  be  led  to  shun  this  most  tremen- 
dous of  all  human  evils  ;  and  thus,  cherishing  the  holy 
and  blessed  spirit  of  that  Son  in  our  affections  and  lives, 
may  attain  to  all  the  holiness  and  happiness  of  which 
the  great  Householder  spake,  when  he  said,  "  They 
will  reverence  my  Son."     AMEN. 


RS 


SEIZING  THE  SON'S  INHERITANCE  ,    o 


OB   THE 


DENIAL  THAT  ALL  HEAVENLY  LIFE  AND  POWER 
IS  RECEIVED  FROM  GOD,  AND  IS  THEREFORE 
HIS  PROPERTY. 


SERMON  XIX. 


Matt.  xxi.  38. 


But  when  the  hushandmen  saw  the  Son,  they  saiot 
among  themselves,  This  is  the  heir  ^  come,  let 
us  kill  him,  and  let  us  seize  on  his  inheritance. 


rr  E  have  already,  in  the  preceding  discourse,  ctfft- 
sidered  the  conduct  of  these  wicked  husbandmen,  in 
Iheir  rejection  and  destruction  of  the  Son,  who  was 
sent  unto  them  by  the  good  Householder. 

But  there  is  yet  another  circumstance  of  their  atro- 
cious conduct,  which  well  deserves  our  most  serious 
consideration,  and  which  is  expressed  in  these  lattet 
words  of  the  text,  Let  us  seize  on  his  inheritance> 


18^T  THE  HOUSEHOLDER. 

There  are  perhaps  few  persons,  who  have  given  this 
circumstance  due  attention  ;    few,  who  have  consider- 
ed aright  either  what  is  meant  by  the  Son's  inheritance 
here  spoken  of,  or  by  the  husbandmen's  seizing  vp- 
-  on  it. 

We  are  all  of  us,  in  a  greater  or  less  degree,  too  apt 
io  read  the  sacred  Scriptures  carelessly.  We  catch  at 
tlie  sight  and  sound  of  the  words,  and  are  content, 
without  thinking  of  the  sense  which  they  involve  ;  with- 
out reflecting,  that  every  expression  of  the  Word  of 
God  is  divine,  and  must  therefore  needs  contain  in  it  a 
divine  meaning. 

How  often,  for  instance,  have  we  all  of  us  read  and 
beard  these  words  of  my  text,  spoken  by  the  wicked 
husbandmen,  "  Let  us  seize  on  his  inheritance  !"  But 
have  we  all  of  us  been  led  as  often  to  consider  with 
ourselves  what  these  words  imply  ?  Have  we  disco- 
vered their  instructive  and  divine  meaning  ?  Have  we 
dived  into  the  deep,  to  fetch  up  the  pearls  of  wisdom 
there  concealed  ?  or  have  we  been  satisfied  with  the 
straws  which  float  on  the  surface  ? 

Perhaps  we  cannot  all  of  us  give  a  satisfactory  an- 
swer to  these  questions.  There  is,  then,  the  greats 
oeed  Qi present  attention,  whilst  we  enter  upon  a  more 
particular  consideration  of  the  subject  under  these  two 
general  views. 

First,  What  the  term  inheritance,  here  applied  to  the 
property  of  the  Son  of  the  great  Householder,  involves. 
Secondly,  What  was  the  crime  of  the  unfaithful  hus* 
bandmen,  in  thinking  to  seize  upon  it. 


SEIZING  TH£   INHKRlTANCE.  IBl^ 

First,  then,  let  us  consider  what  the  term  inheritance, 
as  applied  to  the  property  of  the  Son  of  the  ^reat 
Householder,  involves. 

There  is  much  mention  made  of  inheritance  in  the 
sacred  Scriptures,  as  applied  to  God,  or,  what  is  the 
same  thing,  as  applied  to  the  Son  of  the  great  House- 
holder ;  and  according  to  such  application,  the  word  i's 
universally  used  to  denote  his  people  Israel. 

Thus  it  is  written  in  the  book  of  Kings,  speaking  of 
the  children  of  Israel,  "  They  be  thy  people,  and  thine 
inheritance,  which  thou  broughtest  forth  out  of  Egypt."*" 
And  in  the  book  of  Psalms,  "  Blessed  be  the  nation 
whose  God  is  the  Lord,  and  the  people  whom  he  hath 
chosen  for  his  o-wn  inheritance. ''"'^  And  again,  in  the 
prophet,  "  Blessed  be  Egypt,  my  people  ;  and  Assy- 
ria, the  work  of  niy  hands ;    and  Israel,  mine  inheri- 

In  the  words  of  my  text,  the  term  inheritance  is  ma- 
nifestly applied  in  reference  to  the  vineyard,  which 
the  Householder  let  out  to  the  husbandmen  ;  but  it  has 
already  been  abundantly  shewn,  that  by  the  vineyard 
here  spoken  of,  is  spiritually  signified  the  Lord's 
church  ;  and  as  the  Lord's  church  consists  of  his  y)eo- 
ple,  therefore  inheritance,  in  this  passage,  must  needs 
relate  to  his  people  also. 

From  all  this  evidence  then  it  is.very  plain,  that  the 
teim  inheritance,  as  applied  in  my   text  to  the  pro- 

*  1  Kings  viii.  51. 
t  Psalm  xxxiii.  12, 
X  ^saiah  xik.  2l!t. 


lSi6  THE    HOUSEHOLDER. 

pertj  of  the  Son  of  the  great  Householder,  has  rehi- 
tion  to  all  man's  living  principles,  powers,  antl  iVicul- 
tie«,  whether  of  mind  or  of  body,  whereby  he  is  capa- 
ble of  being  made  a  church,  or  people,  of  the  Lord 
his  God. 

Let  me  bespeak,  beloved,  your  most  earnest  atten- 
tion to  this  sense  of  the  word  inheritance,  which  pos- 
sibly you  have  never  heretofore  considered. 

Your  own  experience  and  observation  will  abun- 
dantly teach  you,  that  you  possess  divers  faculties  and 
powers,  both  spiritual  and  natural,  which,  taken  toge- 
ther in  the  complex,  constitute  what  you  call  your  life. 
Thus  you  have  the  faculty  or  power  of  willing  or 
choosing,  of  thinking,  of  determining,  and  of  acting  ; 
and  this,  both  in  a  spiritual  and  in  a  natural  Vv-ay. 

In  a  spiritual  way,  you  can  will  or  choose  what  is  of 
God  and  eterni'y  ;  you  can  think  also,  as  often  as  yoil 
please,  about  God  and  eternity  ;  and  you  can  deter- 
mine and  act  accordingly  :  and  in  a  natural  way,  you 
can  will  or  choose  what  is  of  this  world,  or  what  re- 
lates to  your  temporal  life  here  below;  and  you  can 
also'think,  determine,  and  act,  in  reference  to  this  your 
te>  :p>)ral  life  and  habitation.  Under  this  article  of 
natural  powers,  may  also  be  reckoned  your  time  and 
your  for  limes  ;  for  these  also,  like  your  talents,  make  a 
pari  of  what  you  commonly  call  yourselves. 

Nothing  can  be  more  wonderful  and  astonishing  than 
these  powers  and  faculties  which  you  enjoy,  in  com- 
mon with  the  rest  of  mankind;  and  tlie  due  conside- 
ratfion  vi  th«Bi  must  needs  lead  every  thinking  persotv 


SEIZING    THE    INHERITANCE.  191 

to  exclaim,  with  the  inspired  penman,  "  I  am  fearfiilly 
and  wonderfully  made."* 

But  there  is  one  circumstance  relating  to  these  pow- 
ers and  faculties,  which  is  not  in  general  so  much  at- 
tended to,  as  the  powers  and  faculties  themselves  :  1' 
mean,  who  is  the  jjroprietor  of  them?  or,  to  whom  do 
they  pro'perlij  belong?  and  yet  this  is  certainly  a  point 
of  the  utmost  importance  to  be  determined. 

The  careless  and  unthinking  mind,  grounding  lis 
judgment  in  mere  appearances,  says.  My  powers  and 
faculties  are  my  own,  and  no  one  has  any  property  in 
them  but  myself.  Is  not  my  life  my  own?  Is  not 
my  (oYtune  my  own  ?  Is  not  my  time  also  my  own? 
Do  not  I  will,  do  not  I  think  and  act  by  and  from  my- 
self only?  Who  then  has  any  right  or  property  in 
these  things  but  myself? 

But  what  saith  the  judgment  of  the  eternal  wisdom? 
Let  us  hearken  to  its  voice,  and  no  longer  be  deluded 
by  appearances  and  folly. 

"  Know  ye  that  the  Lord  he  is  God  ;  it  is  he  that 
hath  made  us,  and  not  we  ourselves  ;  we  are  his  peo- 
ple, and  the  sheep  of  his  pasture."! 

And  we  are  then  the  workmanship  and  the  people 
of  God  ?  '  Surely  in  this  case  all  our  powers  and  facul- 
ties are  God's  also,  and  he  must  ever  remain  the  sole 
proprietor  of  them.  He  hath  indeed  given  them  to  us 
for  use  and   for  our  bliss,  but  still  they   must  remain 

*  Psalm  cxxxix.  tA, 
f  Psalm  c.  3. 


192  THE    HOUSEHOLDER. 

for  ever  his,  and  are  only  ours  iromhim.  We  can  u« 
more  will,  or  think,  or  act,  by  a  powei  properly  our 
own,  than  we  can  raise  ourselves  from  the  dead  ;  and 
■therefore  every  time  that  we  exercise  a  single  faculty, 
whether  of  mind  or  of  body,  whether  in  regard  to  our 
time  or  our  fortunes^  we  exercise  only  a  gift  which  we 
receive  from  him,  who,  to  impress  deeper  on  our 
minds  this  lesson  of  eternal  wisdom,  hath  said,  "  With- 
out me  ye  can  do  nothing;."* 

Having  thus,  then,  endeavoured  to  shew  what  we  are 
to  understand  by  the  inheritance  spoken  of  in  my  text, 
it  will  now  plainly  appear  in  the  second  place,  what 
was  the  crime  of  the  unfaithful  husbandmen,  in  think- 
ing to  seize  on  this  inheritance. 

The  word  in  the  original,  which  is  here  rendered 
seize  upon,  denotes  to  'xiihhold^  or  keep  back  by  vio- 
lence ;  and  the  idea  manifestly  suggested  is  this,  that 
the  wicked  husbandmen  began  to  persuade  themselves, 
that  their  life,  with  all  its  various  powers  and  facul- 
ties, was  their  own,  independent  of  God,  and  that 
therefore  they  were  no  longer  bound  to  acknowledge 
God  as  the  source  of  their  life,  with  its  faculties  and 
powers. 

Thus  they  kept  back  or  withheld  this  inheritance 
from  God,  instead  of  restoring  and  returning  it  to  him, 
as  in  justice  they  were  obliged  to  do.  Like  that  un- 
wise king  of  old,  whom  the  Lord  rebukes  by  the  pro- 
phet, they  said,  "  My  river  is  mine  own,  and  I  bav^ 

'^  John  XV.  3 


SEIZING  tHB  INRBRITANCfi.  19S 

made  it  for  myself."*  They  continued  therefore  to 
bare  hfe,  and  to  exercise  the  faculties  of  life  ;  but  then 
they  separated  God  from  that  life,  and  from  those  fa- 
culties: when  they  looked  into  themselves,  they  saw 
and  acknowledged  nothing  but  themselves,  nothing 
that  was  superior  to,  or  above  themselves,  from  whence 
they  themselves  existed  and  subsisted  :  they  did  not 
see  and  acknowledge  the  Hfe  of  God  in  themselves : 
they  did  not  consider,  that  all  that  was  called  their 
own  life,  was  only  a  derived  life,  a  life  which  they  re- 
ceived continually  from  God :  the  consequence  was, 
that  withholding  this  inheritance  from  God,  they  ban- 
ished at  the  same  time  God  and  his  life,  with  all  the 
blessing,  virtue,  wisdom,  and  sanctities  thereof,  from 
themselves;  or,  as  it  is  expressed  in  ihe  verse  immedi- 
ately succeeding  my  text,  they  caught  the  right  heir 
of  the  inheritance,  and  "  cast  him  out  of  the  vineyard, 
and  slew  him." 

Behold  here,  beloved,  and  tremble  at  the  crime  and 
folly  of  these  unhappy  husbandmen,  who  were  wicked 
and  weak  enough  to  suppose  that  their  life  was  their 
oty»,  and  not  God's ;  and  who,  in  consequence  of  this 
wild  imagination,  no  longer  acknowledging  God  and 
his  life  in  themselves,  separated  their  own  life  and 
all  the  faculties  thereof  from  the  influence,  govern- 
ment, guidance,  and  presence  of  that  divine  Being,  in 
whom  alone  it  originated,  and  by  whom  alone  it 
tould  be  made  blessed. 

*  ^aek,  xxhc.  ?. 

S 


194  THE  HOUSEHOLDER* 

But  whilst  we  see  and  tremble  at  the  crime  and  (oi- 
ly of  these  unhappy  husbandmen,  let  us  take  heed 
that  the  same  be  not  chargeable  upon  ourselves. 

We  are  all  of  us  exposed  to  the  danger  of  being  de- 
luded by  the  same  foolish  and  pernicious  imagination. 
We  all  of  us  receive  life,  with  its  innumerable  powers 
and  faculties,  continually  from  God  ;  and  if  we  are 
not  well  upon  our  guard,  we  shall  be  tempted  to  as- 
cribe them  to  ourselves,  and  not  to  God,  and  thus  sei^-c 
upon  God's  inheritance.  There  is  a  secret,  but  most 
infernal  principle  of  self-love,  lurking  in  everyone  of 
us,  which  will  not  fail  to  be  frequently  suggesting  to 
us,  that  our  river  is  our  own^  that  our  talents  are  our 
own,  that  our  fortunes  are  our  otam,  that  our  time  is  our 
own,  in  short,  that  every  thing  we  possess  is  our  own, 
and  not  God's,  and  that  it  is  of  no  great  consequence 
whether  we  call  it  God's  or  our  own. 

But,  beloved,  let  me  most  earnestly  warn  you  against 
the  fatal  tendencies  of  such  a  false  and  dangerous  per- 
suasion. Believe  it  therefore  to  be  the  persuasion  of 
none  but  of  those  wicked  husbandmen,  who  say 
amongst  themselves,  "  This  is  the  heir,  come,  let  us 
kill  him,  and  let  us  seize  upon  his  inheritance.  Be- 
lieve it  therefore  to  be  a  persuasion  directly  opposite 
to  all  the  wisdom  of  God,  and  tending  to  destroy  in 
your  minds  the  all  of  religion,  the  all  of  holiness,  the 
all  of  ha{)piness,  because  the  all  of  the  real  sense  and 
acknowledgment  of  God.  For  what  sense  or  ac- 
knowledgment can  you  have  of  God,  unless  you  are 
sensible  of,  and  acknowledge  him  in  yourselves,  as 


SEIZING   THE  INHERITANCE.  195 

tbe  continual  source  of  your  life  and  all  j'our  faculties? 
To  say  you  acknowledge  God,  and  yet  to  separate 
hiin  from  yourselves,  by  not  ascribing  to  him  your 
life,  your  talents,  your  fortunes,  your  time,  and  what- 
ever else  makes  a  part  of  yourselves — what  is  this  but 
acknowledging  God  with  your  lips,  and  denying  him 
in  your  hearts  ?  What  is  it,  but  being  Christians  in 
theory,  and  atheists  in  practice  ? 

Beware  then,  beloved,  of  such  flagrant,  such  mis- 
chievous inconsistency  :  and  if  you  wish  effectually  to 
avoid  the  crime  and  folly  of  the  wicked  husbandmen 
in  the  parable,  who  thought  to  seize  upon  their  Lord's 
inheritance,  let  me  recommend  to  your  most  serious 
attention  and  observance  these  (ew  practical  lessons. 

Learn  to  confess  and  acknowledge  the  great  and 
glorious  God  continually  in  yourselves,  as  the  eternal, 
never-failing  source  of  your  life  and  all  its  faculties. 
Look  no  longer  at  a  God  who  is  only  without  you,  but 
look  at  a  God  who  is  also  within  you.  Remove  not 
jour  heavenly  Father  at  a  distance  from  you,  by  re- 
garding him  as  unconnected  with  your  life  ;  but  bring 
him  near  to  you,  and  make  him  ever  present  with 
you,  by  believing  in  him  as  the  continual  source  of 
your  life  and  of  your  every  faculty.  Consider  your 
life  thus  as  a  derived  lite,  and  therefore  not  your  own, 
so  much  as  God's ;  and  consider  also  your  talents, 
your  fortunes,  your  time,  and  every* thing  else,  as 
things  belonging  properly  to  God,  and  only  commit- 
ted to  you  for  use.  Learn  thus  practically  to  ascribe 
all  you  have  unto  the  divine  Giver  ;   render  unto  GO(il 


196  THE    HOUSEHOLDER. 

the  things  iJiat  are  God's,  and  be  afraid  of  keeping  aay 
thing  back  from  him,  remembering  the  crime  of  the 
wicked  husbandmen,  and  also  the  like  crime  of  Ana- 
nias and  Sapphira  of  old,  of  whom  it  is  written,  that 
they  kept  back  part  of  the  priceJ^  Lastly,  as  an  en- 
couragement to  you  to  attend  to  and  observe  these 
precepts,  never  forget,  that  they  constitute  the  whole 
of  vital  religion  and  of  all  true  blessedness  j  inasmuch 
as  the  whole  of  vital  religion  consists  in  the  above 
real  acknowledgment  of  God,  without  which  no  vital 
religion  can  exist ;  and  a.s  to  true  blessedness,  how 
can  any  inheritance  be  blessed,  if  God  is  not  in  it  ? 
What  is  your  life,  what  are  your  best  faculties,  what 
are  your  most  splendid  talents  and  fortunes,  but  so  ma- 
ny sources  of  misery  to  you,  if  you  separate  God  and 
his  life  from  them  ?  To  make  these  things  real  bles- 
sings, you  must  join  God  to  them,  and  you  cannot  join 
God  to  them,  but  so  far  as  you  ascribe  them  unto 
God ;  and  consider  them  as  his  property  more  than 
your  own.  Learn  once  to  do  this,  and  you  will  then 
taste  true  blessedness  ;  for  then  the  blessing  of  God 
will  be  in  all  that  you  possess,  and  being  made  sensible 
of  this  blessing,  your  chief  and  only  concern  will  be 
to  add  unto  it,  by  learning  more  and  more  to  sing  that 
heavenly  song,  "  Thou  art  worthy,  O  Lord,  to  receive 
glory,  and  honour,  and  power,  for  thou  hast  created 
all  things,  and  Tor  thy  pleasure  they  are,  and  were 
created."!     AMEN. 

*  Acts  V.  2,  3. 
tRev.iv.  II. 


ON   THE 

FATE  OF  THE  WICKED  HUSBANDMEN ;. 

OR 

MAN'S  DESTRUCTION  IN  APPEARANCE  FROM  GOD, 
BUT  IN  REALITY  FROM  HIMSELF. 


SERMON  XX. 


Matt.  xxi.  40,  41.' 

When  the  Lord  therefore  of  the  vineyard  cometh, 
what  will  he  do  unto  those  husbandmen  ? 

They  say  unto  him,  He  will  miserably  destroy 
those  wicked  men,  and  will  lei  out  the  vineyard 
unto  other  husbandmen,  who  will  render  him 
the  fruits  in  their  seasons. 


These  are  the  concluding  words  of  that  parable 
concerning  the  householder  and  his  vineyard,  which 
has  been  the  subject  of  the  foregoing  discouises. 

They  contain  an  inquiry  of  singular  importance  to 
all  serious  minds,  viz.  '•  What  will  he  do  unto  those 
husbandmen  ?  or,  in  other  words,  what  will  lie  the  con- 
S  2 


198  THE    HOUSEHOLDER. 

sequence  of  a  mispent  life  ?  What  will  be  the  elTect, 
and  the  fruit,  of  acting  the  part  of  wicked  and  unfaith- 
ful husbandmen,  who  reject  the  counsels  of  God  ? 
What  will  the  end  be  with  all  those,  who  are  so  blind- 
ed by  the  pleasures  of  sin  and  folly,  of  this  world  and 
the  flesh,  as  to  neglect  the  great  and  awful  concerns  of 
eternity  ? 

Important  and  edifying  as  this  inquiry  may  be,  it  re- 
ceives a  full  answer  in  the  succeeding  words  of  the 
text,  "  They  say  unto  him,  He  will  miserably  destroy 
those  wicked  men,  and  will  let  out  the  vineyard  unto 
other  husbandmen,  who  will  render  him  the  fruits  ia 
their  seasons. 

May  I  bespeak  your  present  most  serious  attention  to 
this  instructive  and  momentous  answer ! 

It  is  very  remarkabFe,  that  the  Lord  here  asks  the 
question,  "  When  the  Lord  therefore  of  the  vineyard 
i^ometb,  what  will  he  do  unto  those  husbandmen  V* 
but  he  doth  not  give  the  answer.  The  answer  is  given 
by  those  iifOLind  him,  "  They  say  unto  him.  He  will 
miserably  destroy  those  wicked  men,  and  will  let  out 
the  vineyard  unto  other  husbandmen,  k,c. 

It  must  be  obvious  to  every  thinking  mind,  that  some 
*reat  secret  or  mystery  of  wisdom  is  involved  in  this 
circumstance  ;  otherwise  it  will  be  difficult  to  assign  a 
fer^son,  why  the  Lord  himself  should  not  pronounce  d«- 
3truction  to  the  wicked,  rather  than  leave  it  to  be  pro- 
nounced by  others. 

Permit  me  to  point  out  to  you  what  this  great  secret 
or  mistery  of  wisdom  is,  which  is  herein  involved. 


PATE  OP  THE  HUSBANDMEN.  190 

It  appears  to  be  this — The  destruction  of  wicked 
husbandmen  doth  not  come  at  all  from  the  Lord  of  the 
vineyard,  but  solely  from  themselves,  being  the  cer- 
tain consequence  and  sure  effect  of  their  own  wicked- 
ness. Nevertheless,  though  their  destruction  doth  not 
in  reality  come  from  the  Lord,  yet  in  appearance  to 
themselves  it  conies  solely  from  him,  and  they  cannot 
help  but  charge  him  as  the  alone  cause  of  it. 

Behold  here  then  the  true  reason,  why  the  Lord  ash 
the  questio7i  concerning  the  lot  of  wicked  husbandmen, 
but  leaves  it  to  others  tu  give  the  answer! 

He  asks  the  question,  because  it  is  a  questron  of  in- 
finite moment,  comprehending  in  it  the  weightiest  con- 
cerns of  man,  and  therefore  such  a  question  as  all  ought 
to  be  prepared  to  answer,  inasmuch  as  there  is  nothing 
wanting  but  a  2?rop€r  answer  to  this  question,  to  njake 
every  one  live  according  to  those  maxims  of  eternal 
wisdom,  which  will  make  him  wise  unto  salvation. 

But  he  leaves  it  to  others  to  give  the  answer  to  this 
question,  for  this  plain  and  eternal  reason,  because 
they  were  sure  to  answer  it  according  to  the  appear* 
ajices  presented  in  their  own  minds,  and  it  was  better, 
in  respect'to  the  bulk  of  mankind,  for  whose  use  and 
instruction  the  question  was  asked,  that  it  should  be 
answered  according  to  appearance,  than  according  to 
the  reality. 

I  will  endeavour  to  explain  this  matter,  so  as  to 
make  it  easy  of  apprehension,  and  at  the  same  time  to 
bring  home  to,  and  impres'^  on  your  minds  all  that 
lesson  of  deep  and  instructive  wisdom,  which  it  in- 
volves. 


^00  THE  HOUSEHOLDER. 

Every  attentive  reader  of  the  word  of  God  must 
needs  see,  and  be  forced  to  confess,  that  God  cannot 
be  the  author  of  destniction,  inasmuch  as  he  is  ever  re- 
presented,  in  his  own  holy  word,  to  be  the  purest  good- 
ness, the  most  essential  mercy,  the  creator,  and  the  pre 
server  of  what  he  creates ;  which  characters  are  ut- 
terly inconsistent  with  the  idea  of  his  destroying y  o€ 
causing  destruction  to  any  creature. 

Every  attentive  reader  therefore  of  the  word  of  God 
must  needs  see,  and  be  forced  to  confess,  that  whenso- 
ever mention  is  made  of  the  destruction  of  man,  that 
very  destruction  implies  that  man  is  the  cause  of  it ;  or, 
in  other  words,  that  man  destroys  himsey,  and  his  de- 
struction cannot  be  chargeable  on  any  but  himself. 

But  this  will  more  plainly  appear  if  we  consider  the 
nature  of  man's  destructioUy  as  it  is  represented  to  us 
in  the  word  of  God. 

Whensoever  that  holy  book  speaks  of  man's  destruc- 
tion, it  always  speaks  of  it  in  reference  to  his  spiritual 
part,  or  his  immortal  soul,  inasmuch  as  this  part  con- 
stitutes properly  the  whole  of  man  ;  and  the  body,  or 
corporeal  part,  is  comparatively  as  nothing. 

But  in  what  doth  the  destruction  of  man's  soul,  or 
spirit,  consist  ?  How  is  this  destruction  eftected  ?  And 
what  is  its  immediate  cause  ? 

Let  us  hearken  to  the  same  eternal  source  of  trutk 
and  instruction.  *'  If  a  man,"  saith  the  blessed  Jesus, 
"  abide  not  in  me,  he  is  cast  foith  as  a  branch,  and  is 


FATE  OF  THE  HUSBANDMEN.  20i 

withered  ;  and  men  gather  them,  and  cast  them  into 
the  fire,  and  they  are  burned."  ' 

Behold  here  both  the  nature  of  man's  destrnctiorii 
and  also  the  cause  of  it  !  It  consists  solely  in  man's 
separation  from  the  great  Redeemer,  by  not  abiding 
in  him,  and  in  the  life  and  order  which  proceed  from 
him  ;  and  it  is  of  consequence  caused  by  man's  abuse 
©f  the  freedom  which  God  has  given  him,  in  that  he 
turns  his  heart  and  afFections/rom  God,  instead  of  turn- 
ing them  towards  God  ;  and  thus  takes  up  his  abode 
Qut  of  God,  instead  of  taking  up  his  abode  in  God. 

For  as  there  is  but  one  life  or  salvation  for  man,  and 
as  this  one  bfe  or  salvation  consists  in  man's  joining 
himself  with  God,  by  returning  or  re-entering  with  his 
will  and  affections  into  the  life  and  order  of  God,  ac- 
cording to  those  words  of  the  great  Saviour,  "  Abide  in 
me,  and  I  in  you  :"  so  there  is  but  one  death  or  de- 
struction also  for  man  ;  and  this  death  or  destruction 
consists,  and  must  needs  consist,  in  this  one  single  cir- 
cumstance alone,  that  man  doth  not  return  or  re-enter 
into  the  blessed  life  and  order  of  God,  and  thereby 
abide  in  the  great  Redeemer,  as  he  was  intended  to 
do  ;  in  which  case,  he  mu.st  certainly  cast  himself  int€ 
the  regions  of  disorder  ;  and  where  disorder  is,  there 
God  cannot  be  ;  and  where  God  cannot  be,  there  nei- 
ther caa  life  or  salvation  be,  and,  of  course,  there  must 
death  and  destruction  be,  with  all  their  attendant  mi- 
series. 

Behold  here,  then,  the  eternal  reason  why  God  can- 
not possibly,  in  any  sense '»f  the  >y«rd,  b«  the  aatitftT 


202  THE    HOUSEHOLDBR. 

of  man's  destruction,  and  why  man's  destruction  muit 
needs  in  all  cases  be  imputed  to  man  himself. 

For  who  cannot  see,  that  God,  in  his  infinite  mercy, 
is  ever,  and  ever  must  be,  desirous  to  Bless  and  save 
eternally  all  his  creatures  ?  Who  cannot  see,  that  with 
this  view,  and  for  this  blessed  purpose,  he  is  ever  stri- 
ving to  turn  and  draw  all  men  to  himself,  that  they  may 
abide  in  him,  and  he  in  them,  for  everlasting  blessrin^ 
and  salvi^tion  ?  Who  therefore  cannot  see  further,  if 
he  be  so  disposed,  that  no  man  can  be  destroyed  pos- 
sibly, but  by  his  own  fault ;  or,  in  other  words,  by  hif 
abusing  iii^  free-will,  in  not  com]>lying  with  the  inten- 
tions and  operations  of  God  ;  in  not  drawing  nigh  unto 
God  in  his  own  mind,  and  abiding;  wilh  him  in  the  life 
and  order  which  he  hath  est.ib'iished  ? 

Nevertheless,  though  man's  destruction  thus  cometk 
from  himselt',  and  not  from  God,  yet  it  will  of  neces- 
sity appear  to  the  destioyed  man  as  if  it  came  from 
God,  and  not  from  himself.  This  is  the  sure  conse- 
quence of  that  evil,  which  leads  man  to  destruction. 
For  all  evil  is  blind,  and  judges  in  all  cases  from  ap- 
pearances,  and  not  according  to  truth  and  reahty  ;  and 
the  appearance  to  an  evil  man  must  needs  be,  that  God 
destroys  him,  in  like  manner  as  it  appears  to  him,  that 
God  is  angry  and  wroth  with  him  ;  though  in  God 
there  is  no  more  of  anger  and  wrath,  than  there  is  of 
destruction. 

This  then  is  the  reason,  why,  in  the  Word  of  God, 
destruction  is  sometimes  imputed  to  him,  as  well  as 
wrath  and  anger.     For  th^  Word  of  God,  in  its  letter, 


FATE  OF  THE  HL'SBANDMEN.  203 

is  written  according  to  the  appearances  in  whiKh  man 
is  ;  inasmuch  as,  if  it  was  not  so  written,  man  could  not 
comprehend  it,   and  therefore   it  would  be  of  no  use 
to  him.     Nevertheless,  it  is  the  part  of  true  wisdom 
to  draw  aside  the  veil  of  those  appearances,  which  co- 
ver the  sacred  realities  of  the  eternal  truth,  and  thus 
to  enter  into  the  bright  light  of  the  sanctuary,  agreea- 
ble to  those  words  of  the  Redeemer,  *' Judge  not  ac- 
cording to  appearance,  but  judge  righteous  judgment." 
To   conclude.     Doth  man's  destruction,  then,  come 
from  himself  alone  ?    Doth  it  consist  in  his  separating 
his  will  and  affections  from  God  ?     Is  the  seed  of  de- 
struction, therefore,  contained  in  every  perverted  love, 
in  every  false  desire,  in  every  wrong  inclination  of  the 
heart,  which   doth  not  originate  in  God,  and  tend  to- 
wards God  ?    What  consideration  can  so  forcibly  press 
upon  us  the  great  necessity  of  attending  continually  to 
the  hidden  tendencies  and  workings  of  our  own  minds  ? 
The  very  idea,  that  it  is  possible  for  us  to  destroy  our* 
selves,  is  of  so  awful  and  alarming  a  nature,  that  none 
but  the  most  thoughtless  and  abandoned  can  surely  be 
unaffected  by  it.    And  if  self-destruction  consists  in  liv- 
ing separate  from  God  in  heart  and  thought,  what  wise 
man  will  not  be   at  the  pains  at   least  to  ask  himself, 
whether  he  be  living  or  not  in  such  a  state  of  separa- 
tion ?     If  there   be  destruction,  again,  in   attachments 
to  perishable  objects,  in  perverted  and  misplaced  af- 
fections, in  ways  of  life  that  are  not  agreeable  to  the 
life  and  order  of  God,  and  even  in  (what  some  peo- 
ple, alas  !  think  safe  and  innocent)  a  trifling  and  vain 


^04  THE    HOUSEHOLDER. 

conve^ation,  an  indeterminate  and  unthinking  care- 
lessness about  the  things  of  God  ;  what  wise  man  will 
not  then  inquire  diligently,  whether  he  is  at  any  time 
wandering  from  God  in  such  attachments,  such  affec- 
tions, and  such  ways  of  life  ?  In  short,  if  all  destruc- 
tion be  nothing  else  but  the  disc^rder  of  our  minds  and 
lives,  whilst  we  depart  from  God  ;  and  if  all  salvation 
be  nothing  else  but  a  restoration  of  heavenly  order  in 
our  minds,  whilst  we  return  to  God,  and  abide  in  him  ; 
what  thinking  person  will  not  then  be  led  in  all  ear- 
nestness to  guard  against  every  possible  disorder  of 
mind  and  life,  and  to  cherish  and  cultivate  every  prin- 
ciple of  heaven  and  of  order  ?  Who  will  not  then 
pray  continually,  with  the  holy  man  of  old,  "  Wash 
me  thoroughly  from  mine  iniquity,  and  cleanse  me 
from  my  sin.  Create  in  me  a  clean  heart,  O  God,  and 
renew  a  right  spirit  within  me  ?"     AMEN. 


THE 

MARKS  AND  CHARACTERS 

OF 

A  TRUE  FAITH. 

IN  SIX  SERMONS. 


SERMON  XXL 


St.  MarK,  xvi.  17,  18. 


And  these  Signs  shall  follozo  them  that  believe  ; 
in  my  name  shall  they  cast  out  Devils ;  they 
shall  speak  with  new  tongues  ;  they  shall  tak& 
up  serpents ;  and  if  they  drink  any  dtadlif 
things  it  shall  not  hurt  them  j  they  shall  lay 
hcmds  on  the  sick j  and  they  shall  recover. 


It  was  sound  and  sober  advice  of  the  Apostle  to  his 
dorinthian  brethren,  "  Examine  yourselve*  whether 
ye  be  in  the  feith ;  prove  your  own  selves."*  Every 
sincere  Christian,  who  is  in  real  earnest  about  his 
salvation,  will  find  himself  frequently  led  to  follow 

*2Cor.  iii.5. 

T 


206  GxV    TRUE    TAITH. 

this  advice.  He  will  consider  well  whether  he  be  a 
true  believer,  or  not;  he  will  know  and  perceive  that 
there  is  the  greatest  danger  of  being  mistaken  in  this 
matter;  he  will  search  out  therefore  all  the  marks, 
signs,  and  characters  of  a  real  faith  ;  he  will  examine 
himself  attentively  by  these  marks,  signs,  and  charac- 
ters ;  thus  he  will  endeavour  to  prove  himself,  whether 
he  be  a  real,  or  only  pretended  disciple  of  Jesus 
Christ;  for  he  wili  be  taught,  that  at  this  day  there 
are  Christians  so  called  of  both  these  descriptions  j  and 
that  it  is  no  easy  matter  to  distinguish  between  the  one 
and  the  other:  being  impelled,  however,  with  the  most 
ardent  desire  to  avoid  all  delusion  in  a  matter  of  such 
infinite  importance,  and  to  be  found  in  the  number  of 
the  faithful  and  true  servants  of  God,  he  wi?l  never 
rest  till  he  hath  separated  between  the  true  and  the 
false,  the  real  and  the  pretended,  the  sincere  and  the 
hypocritical,  and  thus  come  to  a  foundation  of  solid 
comfort  in  his  own  mind,  by  being  estabhshed  in  a 
true  gospel  faith. 

I  trust,  beloved,  that  in  the  number  of  those  to  whom 
I  am  now  addressing  myself,  there  are  many  wh« 
have  been  led  to  the  above  serious  examination,  and 
this  from  an  earnest  concern  about  their  eternal  peace. 
It  is  for  the  sake  of  such,  that  I  have  now  chosen  the 
woros  of  my  text,  for  the  subject  of  our  consideration, 
indSimiTch  as  they  contain  a  declaration,  from  the 
BfK.i  .'.  «  •'tri-th  itself,  of  the  indisputable  marks,  signs, 
ai.  i.{  ?  tiue  faith.     Every  one,  therefore^ 

hath  here  a  bure  and  cttrlaia  standard  whereby  to  ex^ 


ON    TRUE    FAITH.  207 

amine  himself ;  and  every  one,  who  will  examine  him- 
self sincerely,  may  discover  of  a  certainty  whether 
he  be  a  believer  or  not;  whether  he  hath  real  faith,  or 
hath  only  the  name  and  appearance  thereof. 

"  These  signs  shall  follow  them  that  believe ;  in  my 
name  shall  they  cast  out  devils ;  they  shall  ?pcak  with 
new  tongues  ;  they  shall  take  up  serpents ;  and  if  they 
drink  any  deadly  thing,  it  shall  not  hurt  them;  they 
shall  lay  hands  on  the  sick,  and  they  shall  recover." 

But  methinks  I  hear  the  carnal  mind  object — What ! 
Is  this  the  only  mark  and  sign  of  true  faith,  to  do  all 
these  miracles?  Is  it  not  possible  to  be  a  believer 
without  working  such  wondrous  works  ?  The  Apos» 
ties  and  first  Christians  had  indeed  this  power,  in  and 
through  the  name  of  Jesus  Christ,  but  was  this  power 
intended  to  be  given  unto  Christians  in  all  ages.^ 
Shall  we  at  this  day  think  of  ''  casting  out  devils,  of 
speaking  with  new  tongues,  of  taking  up  serpents,  of  not 
being  hurt  by  drinking  deadly  things,  of  restoring  the 
sick  to  health  and  life?"  Surely  these  signs  of  a  true 
faith  are  not  now  to  be  looked  for ;  they  were  intend- 
ed only  for  the  infant  church  of  Christ ;  we  have  no- 
thing to  do  with  them,  and  our  faith  may  still  be  true 
and  saving,  though  it  is  not  distinguished  by  any  of 
the  above  characters. 

I  am  well  aware  that  such  objections  have  been 
raised,  and  are  still  raised,  against  the  signs  of  a  true 
faith,  pointed  out  in  my  text,  as  applied  to  Christians 
in  later  ages,  and  therefore  before  we  proceed  to  con- 


20€  ON  TRUE    FAITH. 

sider  the  nature  of  those  signs,  it  may  be  expedient  t4> 
say  somewhat  in  answer  to  the  above  objections. 

And  first.  Every  serious  considerate  person  will 
find  a  full  and  satisfactory  answer  to  the  above  objec- 
tions, in  the  decisive  and  peremptory  manner  in 
which  our  Lord  expresses  himself  on  the  occasion. 
*'  These  signs  (says  he)  shall  follow  them  that  be- 
lieve." Observe ;  in  these  words  of  our  Lord  there 
is  no  limitation  of  time  or  persons ;  he  does  not  say, 
these  signs  shall  follow  my  first  disciples,  those  that 
first  believe  in  my  name;  he  does  not  say  they  shall 
be  confined  to  the  Apostles,  or  to  the  early  ages  of 
Christianity;  but  he  says  in  general,  "  These  signs 
shall  follow  them  that  believe ;"  by  which  is  certainly 
implied,  them  that  believe  in  all  ages,  in  all  times  and 
places  ;  for  surely,  if  he  had  not  meant  this,  he  would 
have  said  so;  he  would  have  fixed  a  time  when  these 
signs  should  have  ceased;  he  would  have  declared  ex- 
pressly, These  signs  shall  follow  the  faith  of  such  and 
such  persons,  during  such  and  such  a  time,  but  then 
my  followers  are  no  longer  to  look  for,  or  to  expect 
them  ;  then  these  signs  shall  cease.  Our  Lord,  how- 
ever, has  fixed  no  such  time  ;  he  has  not  confined  these 
signs  of  a  true  belief  to  ajiy  particular  set  of  persons, 
and  therefore  we  must  be  forced  to  conclude,  that  he 
intended  them  to  remain  as  everlasting  signs  and  tests 
of  faith,  unto  the  remotest  ages  of  his  church. 

But  secondly — In  the  above   objections  it  is  urged, 
if  these  are  to  be  considered  as  the  signs  of  a  true  faith, 


ON    TRUE    FAITH.  209 

then  every  believer  in  Jesus  Christ  must  be  endued 
with  the  power  of  working  miracles,  and  this  surely 
the  Lord  could  never  intend  to  be  any  mark  or  charac- 
ter of  a  true  faith. 

To  this  I  answer — If  our  faith  be  not  a  faith  capable 
of  working  miracles,  it  is  then  no  faith  at  all ;  it  hath 
nothing  at  all  divine  in  it ;  it  is  merely  human,  from 
ourselves,  and  not  from  God.  Hereby  therefore  we 
liny  know  and  try  our  faith  of  what  sort  it  is,  whether 
it  be  from  above  or  from  beneath,  from  heaven  or  from 
ourselves.  If  it  be  from  beneath,  or  from  ourselves, 
it  will  have  no  miraculous  virtue  in  it ;  but  if  it  be  from 
above,  or,  from  heaven,  that  is,  from  the  Lord  of  hea- 
ven ;  if  it  be  a  faith  in  and  from  the  name  of  Jesus 
Christ,  it  will  then  assuredly  be  a  miracle-working 
faith ;  it  will  do  many  wonderful  works,  and  this  as 
sure  as  there  is  truth  in  these  words  of  the  Lord,  "  He 
that  believeth  on  Me,  the  works  that  I  do  shall  he  do 
also,  and  greater  works  than  these  shall  he  do^  becausq 
I  go  unto  my  Father."* 

But  it  will  be  asked,  what  are  these  miracles  ?  what 
are  these  greater  works,  which  must  be  the  fruits  of  a 
true  faith  in  and  from  the  Lord  Jesus  Christ  ? 

The  question  is  of  unspeakable  importance  to  every 
Christian.  The  answer  to  it  is  short,  but  if  well  at» 
tended  to,  will  be  found  most  edifying. 

Miracles  and  wondrous  works  are  considered  in 
general  only  in  relation  to  what  is  bodily  or  material^ 

*  John  xiv.  12. 


21§  Oh    TRUE    FAITH, 

and  through  a  superficial  attention,  or  rather  indo- 
lent inattention  to  the  true  sense  and  meaning  of 
what  is  miraculous,  we  are  accustomed  never  to 
pronounce  any  thing  a  miracle^  but  when  we  observe 
some  extraordinary  change  wrought  in  the  bodies  of 
men,  or  in  the  world  of  matter. 

Thus  we  should  think  it  a  great  miracle  to  see  a 
blind  man  made  to  see,  a  lame  man  to  walk,  a  deaf 
man  to  hear,  a  dumb  man  to  speak,  a  dead  man  to 
live  ;  or  to  see  a  mountain  raised  from  its  foundation 
and  cast  into  the  sea,  or  to  see  the  sea  itself  divided 
*'  and  the  waters  thereof  standing  on  an  heap,'"  as  was 
the  case  when  the  Israelites  went  through  the  Red  Sea 
on  dry  ground. 

These,  1  say,  we  call  great  miracles  and  wondrous 
works  ;  and  indeed  so  they  are,  and  bear  indisputable 
testimony  to  a  divine  supernatural  power,  without 
which  they  never  could  be  wrought. 

Let  it,  however,  be  well  remembered,  without  any 
disparagement  to  these  miracles  wrought  upon  the  60- 
dies  of  men,  and  upon  the  outward  matenal  world, 
thnt  there  are  also  miracles,  or  wondrous  works  of  an- 
other sort,  viz.  such  as  are  wrought  upon  the  spirits  of 
tnen,  and  take  place  in  what  may  be  called  man's  spu 
ritual  world. 

As  for  example — if  it  be  a  great  miracle  that  a  maa- 
blind  as  to  his  bodily  sight  is  made  to  see,  it  is  surely 
a  miracle  equally  great,  that  a  man  blind  as  lo  his 
spiritual  sight  is  made  to  see  ;  the  same  is  true  of 
the  lame,  the  deaf,  the  dumb,  the  dead  j  the  miracle 


ON    TRUE    FAITH.  ^1 i 

is  equally  great,  whether  performed  upon  those  who 
fall  under  this  description  as  to  their  spirits^  or  aa  to 
their  bodies.  So  in  respect  to  removing  mountains, 
and  dividing  the  waters  of  the  deep  ;  it  is  full  as  great 
a  miracle  and  as  wondrous  a  work,  and  as  sure  a 
proof  of  Omnipotence,  to  remove  in  man's  heart  the 
moMM^^ms*  of  pride,  of  vanity,  of  self-love,  and  the 
love  of  the  world  ;  and  to  divide  in  him  the  waters  of 
spiritual  trouble,  affliction,  and  temptation  :t  These  I 
say  are  full  as  a^reat  and  signal  miracles  as  when  done  ia 
a  natural  way,  and  are  as  sure  indisputable  sigiis  of 
the  power  of  God,  without  which  it  is  not  possible 
they  should  be  effected. 

From  this  view  then  of  the  real  and  true  nature  of 
miracles,  it  will  appear  plain  to  every  considerate 
person,  that  all  true  faith,  as  being  a  divine  gift,  and 
attended  therefore  with  a  divine  power,  must  needs  b^ 
endued  with  a  miracle-working  virtue,  and  that,  if  it 
had  not  such  a  virtue  in  it,  it  could  not  be  any  blessing, 
or  convey  any  real  good  unto  the  soul  of  man,  inas- 
much as  nothing  can  be  a  blessing,  or  convey  good  to 
man,  but  what  heips  him  to  a  change  of  nature,  giving 
him  new  eyes,  new  ears,  a  new  tongue,  new  feet,  a 
new  in'e,  which  cannot  possibly  be  eifected  but  by  a 
supernatural  and  consequently  miracle-working  power 
from  above. 

*  See  Isaiah  ii.  14  xli.  15.xlii  15  JerPm.  xiii  16.  Ezek.  vi  2,  3, 
xxxvjii.e.  20,  iMicah  i   4,  vi.  J,  2.  Hab.  iii.  6,  13,  and  many  olhers, 

t  See  Is  uah  xliii.  2.  L«m.  iii.  54.  Fsalm  Ixh.  %  cxxiv.  4,  5,  afid 
•4her  plac«». 


212  ON.  TRUE    PAITH. 

Let  it  therefore  no  longer  be  imagined,  that  Chris- 
tians at  this  day  are  not  to  look  for  a  miraculous  pow- 
er as  the  51^71  and  test  of  a  true  faith,  for  if  we  have 
not  this  s{g7i  and  test,  we  cannot  have  a  surer  proof 
that  our  faith  is  not  true  ;  if  we  have  never  yet  '-'■  cast 
out  devils  ;"  if  we  have  never  yet  "  spoke  with  new 
tongues  ;"  if  we  have  never  yet  escaped  "  hurt  from 
drinking  deadly  things;"  if  we  have  never  yet  "  laid 
hands  on  the  sick,  and  they  have  recovered  :"  If,  I 
say,  we  have  never  yet  experienced  the  power  of 
faith  in  and  from  the  Lord  Jesus  Christ,  in  working 
these  miracles  in  our  own  hearts  and  lives,  (which  are 
the  real  and  most  substantial  miracles,  and  what  our 
Lord  calls  greater  works  than  what  he  himself  did)  we 
have  then  every  reason  in  the  world  to  be  convinced 
that  we  are  lacking  in  the  true  signs  and  characters  of 
a  Gospel  faith. 

I  am  well  aware,  that  this  idea  of  faith  and  its  ope- 
rations will  be  charged  by  some  as  tending  to  enthu- 
siasm and  fanaticism.,  and  will  be  deemed  a  wild  de~ 
parture  from  the  soberness  of  Gospel  wisdom.  This 
charge  is  to  be  expected  from  all  those  who  have  been 
accustomed  to  regard  faith  as  a  mere  act  of  the  un- 
derstanding only,  assenting  to  some  particular  system 
of  doctrines  and  opinions,  not  as  a  divine  power  ope- 
rating from  the  Fountain  of  heavenly  life  and  love, 
and  tending  to  form  that  life,  and  bring  forth  the 
blessed  fruits  of  that  love,  in  all  who  receive  it  and 
live  accordingly. 


ON  TRUE  FAITH.  213 

But  a  like  charge  maj,  with  equal  reason,  be  urged 
against  a  belief  in  any  of  the  great  doctrines  of  the 
Gospel  ;  as  in  the  doctrine  of  tha  purification,  renew- 
al, and  regeneration  of  the  human  soul  ;  in  the  doc- 
trine of  the  resurrection  ;  in  the  doctrine  of  the  opera- 
tion of  divine  grace  on  the  minds  of  men  ;  all  which 
imply  a  divine  and  heavenly-working  power,  and  at 
the  same  time  some  marvellous  and  miraculous  change, 
wrought  thereby  on  the  human  spirit. 

Let  us  not,  then,  be  deterred  by  names^  from  ac- 
knowledging and  holding  fast  by  the  realities  of  Gos- 
pel truth. 

It  may  be  deemed  enthusiasm  by  some,  to  believe 
our  Bibles,  and  that  the  Lord  Jesus  Christ  is  our  God 
and  Saviour ;  but  shall  We,  on  that  account,  reject  two 
such  important  articles  of  our  failh  ?  In  like  man- 
ner, it  may  be  deemed  enthusiasm  and  fanaticism  to 
call  faith  a  supernatural  power,  and  to  expect  from  it 
iV/ptVV.Cturdi  enects  ;  but  shall  vve,  on  iais  account,  ue-» 
grade  our  faith  and  its  operations  into  what  is  merely 
natural  and  human  ?  Sound  and  sober  reason  surely 
requires,  that  we  should  rather  labour  to  form  to  our- 
selves just  notions  of  the  extraordinary  and  divine  Cii:- 
cellence  of  this  "  gift  of  God"*  to  us  ;  remembering 
well,  that  we  are  exposed  to  far  greater  mischiefs  by 
lessening  the  high  value  thereof,  than  by  over-rating 
it ;  and  that  it  may  tend  alike  to  enthusiasm  and  fa- 
naticism, to  believe  too  little^  as  to  believe  (if  such  a 
thing  can  be)  too  much. 

*  Ephes.  ii.  8- 


214  ON  TRUE  FAITH. 

A  faith  merely  natural  and  speculative,  composed 
of  opinions  and  forms  of  words,  and  consisting  merely 
in  an  assent  of  the  understanding  to  some  particular 
code  of  doctrinal  tenets,  but  void  of  heavenly  life 
and  heavenly  power,  hath  too  long  prevailed  in  the 
church,  to  the  lamentable  extirpation  of  all  solid  wis- 
dom, piety,  and  good  life.  Many  suffer  infinite  hurt 
by  such  a  faith  as  this,  and  are  betrayed  by  it  jnto 
the  most  dangerous  spirit  of  disorder,  enthusiasm,  and 
fanaticism,  with(ujt  suspecting  its  mischiefs.  For  en- 
thusiiiS'i),  fanaticism,  and  every  other  disorder  of  the 
mill  1,  it  is  well  to  be  noted,  take  their  rise  either 
from  some  mistaken  ideas  of  the  nature  of  God,  or 
from  a  defect  of  obedience  to  the  commandments  of 
God.  They  are  the  natural  offspring  either  of  a 
blind  understanding  or  of  a  corrupt  heart,  or  of  both 
united.  They  cm  therefore  only  be  remedied  and 
removed  by  a  right  faith,  and  a  conformity  of  life 
therelo. 

Would  we  then  avoid  such  enthusiasm,  fanaticism, 
and  every  other  disorder  of  heart  and  understanding, 
and  attain  to  a  true  sobriety  and  purity  of  Gospel  wis- 
dcwvi,  let  us  ponder  well  the  heavenly  nature  and  ope- 
rations of  a  right  Gospel  faith  ;  let  us  be  careful  to 
acquire  just  ideas  of  its  intrinsic  and  divine  excel- 
lence ;  let  us  set  no  limits  to  its  viarvelloiis  and  mh-a- 
culous  power  and  efficacy,  because  no  siich  I'mits  arc 
warranted  in  holy  Scripture,  which  declarqs  "  all  things 
possible  to  him  that  beheveth."* 

•  Mark  ix.  23, 


ON  TRUE  FAITH.  215 

For  this  happy  purpose,  let  us  now  proceed  to  con- 
sider the  genuine  signs,  marks,  and  characters,  of  an 
evangelical  faith,  as  the  Lord  himself  hath  declared 
them  unto  us  ;  first  praying  most  earnestly,  and  in  all 
humility  and  contrition  of  heart,  according  (o  the  spi- 
rit of  that  prevailing  prayer  of  old,  ''  Lord,  I  believe  ; 
help  thou  mine  unbelief  I"*  and  also  of  that  of  the 
apostles,  "  Lord,  increase  our  faith."t      AMEN. 

*  Mark  ix.  24. 
f  Luke  xvn.  S: 


ON  TRUE  FAITH 


SERMON  XXII. 


St.  Mark,  xvi.  17,  18. 

These  Signs  shall  follow  them  that  believe  ;  in  my 
NAviE  shall  they  cast  out  Devils  ;  they  shall 
speak  with  n%io  tongues  ,*  the-j  shall  take  up 
strpenis  ;  and  if  they  drink  any  deadly  thing, 
it  shall  not  hurt  them  ^  they  shall  lay  hdnds  on 
the  sick,  and  they  shall  recover. 


Having  shewn  in  the  preceding  discourse  on  these 
words,  that  they  were  not  intended  to  be  confined  to 
the  early  times  of  the  Gospel,  but  are  to  be  considered 
as  an  infallible  mark  and  test  of  true  faith  amongst 
Christians  in  all  ages  and  places,  without  exception,  I 
shall  now  proceed  to  explain  the  nature  of  each  parti- 
cular sign  here  mentioned  by  our  blessed  Lord  as  cha- 
racteristic of  the  true  believer. 

And  first.     "  In  my  name  shall  they  cast  out  devils." 
I  am  well  aware  that  many   at  this  day,  who  call 
themselves  Christians,  will  think  it  strange  to  hear  of 
U 


218  ON  TRUE  FAITH. 

this  sign  of  a  true  faith,  and  will  be  greatly  surprised 
when  they  are  told,  that  they  cannot  be  real  believers^ 
unless  in  "  the  name  of  Jesus  Christ  they  cast  out  devils." 

This  surprise  and  strangeness  however  can  only  be 
owing,  either  to  their  not  having  considered,  or  not 
having  believed,  the  doctrine  of  the  Word  of  God  re- 
specting devils  ;  for  when  once  this  doctrine  is  rightly 
received  and  understood,  it  will  then  appear  most  plain 
and  true,  that  every  true  believer  in  Jesus  Christ  must 
needs  in  his  name  cast  out  devils. 

Before  then  we  proceed  to  a  farther  explanation  of 
the  !iig7i  before  us,  it  may  be  expedient  to  consider 
whnt  the  holy  Scriptures  teach  us  on  this  subject  con- 
cerning devils. 

Now  we  learn  from  the  oracles  of  truth,  that  devih 
are  wicked  and  lying  spirits,  who  have  their  abodes 
in  the  kingdom  of  hell  and  darkness,  where  they  live 
for  ever  separate  from  God  in  unutterable  misery. 

We  learn  further  from  the  same  source  of  truth,  that 
these  devils^  or  wicked  spirits,  are  near  unto  man  ; 
that  they  have  power  to  tempt  and  assault  him  ;  that 
they  hiive  their  abode  and  delight  in  all  man's  evil  af- 
fections ;  that  therefore  they  dwell  and  unite  them- 
selves with  all  who  live  in  evil  I  and  that  it  is  their  great- 
est satisfaction  (if  we  may  call  it  a  satisfaction)  to  de- 
file and  destroy  the  souls  of  men  by  leading  them  into 
sin,  and  turning  their  hearts  and  understandings  from 
God  and  heaven. 

Thus  our  Lord,  in  the  parable  of  the  tares  of  the 
field,  represents  the  devil  3S  sowing  tares  amongst  the 
wkoat  J  "  the  eneuiy  (saith  he)  that  sowed  them  is  the 


ON  TRUE  FAITH.  219 

deril*;'*  hy  tares  are  here  signified  all  wicked  and 
false  suggestions  in  the  hearts  of  men  ;  by  wheat,  all 
good,  and  holv  influences  of  love  and  truth  from  Jesus 
Christ. 

Again,  in  another  place,  he  represents  the  devij  as  de- 
priving man  of  the  Word  of  divine  truth  whereby  be 
should  be  saved — "  then  cometh  the  devil  (saith  he) 
and  taketh  the  word  out  of  their  hearts,  lest  they  should 
believe  and  be  saved."!  The  word  here  is  the  holy 
truth  of  God,  w-hich  the  devil  opposeth  in  man,  be- 
cause it  is  opposite  to,  and  destructive  of  him,  and  his 
■kingdom. 

To  the  same  purpose  St.  Peter  represents  the  devil 
"  walking  about  as  a  roaring  lion,  seeking  whom  he 
may  devour  ;"J  and  St.  Paul  styles  him  "  the  prince  of 
the  power  of  the  air,  the  spirit  that  worketh  in  the 
children  of  disobedience  ;"§  and  accordingly  St.  John 
saith,  that  "  whosoever  committeth  sin  is  of  the 
devil  ;"||  and  hence  come  various  exhortations  and  ad- 
monitions, as  where  it  is  said.  "  Neither  give  place  to 
(he  devil  ;"**  and  by  another  apostle,  "  resist  the 
devil  and  he  will  flee  from  you."tt 

Agreeable  to  this  testimony  of  holy  scripture,  our 
church  leaches  us  to  pray,  that  we  may  be  delivered 

*  Mat.  xiii. 
f  Luke,  viii.  12. 
\  1  Pet.  V.  8. 
5  Ephes.  ii.  2. 
II  1  John,  iii.  8. 
**  Ephes.  iv.  27. 
if  James,  ir.  7. 


220  ON  TRUE  FAITH. 

"  from  the  craft  and  assaults  of  the  devil  ;"  and  i« 
the  office  of  baptism,  when  the  child  is  signed  with  the 
sign  of  the  cross,  it  is  added,  "  In  token  that  hereaf- 
ter he  shall  not  be  ashamed  to  confess  the  faith  of 
Christ  crucified,  and  manfully  to  fight  under  his  ban- 

#ner  against  sin,  the  world,  and  the  devil." 

From  all  this  weight  of  evidence  then  we  are  plain- 
ly taught,  not  only  who  and  what  devils  are,  but  also 
•that  there  is  a  nearer  communication  between  them 
and  our  hearts,  than  many  of  us  are  apt  to  imagine,  in- 

.  asmuch  as  from  the  above  scriptures  it  i.s  most  evident, 
that  they  have  power  to  assault  us  with  their  evil  in- 
fluences and  false  delusive  persuasions  ;  they  have 
power  also  to  destroy  us,  if  we  do  not  watch  against 
and  resist  them  ;  they  have  power  finally  to  make  us 
their  children,  by  leading  us  to  forget  God,  and  to  de- 
light in  evil  as  they  themselves  do. 

This  is  a  subject,  alas  !  which  in  general  is  little 
considered  by  many,  who  still  profess  to  believe  in  the 
holy  scriptures,  and  who  join  in  the  daily  prayers  of 
the  church  against  the  crcift  and  assaults  of  the  devil. 

,  The  case  is,  there  is  a  mighty  difference  between  re- 
ceiving a  doctrine,  and  giving  a  blind  asseiit  to  it,  on 
the  testimony  ofothers,  and  being  convinced  of  it  by 
a  testimony  in  our  own  hearts,  arising  from  a  real  and 
thorough  persuMsion  of  its  truth,  as  we  come  to  live  by 
the  practice  of  it. 

Let  me  then,  beloved,  earnestly  recommend  to  you, 
as  a  matter  of  the  utiiu.st  importance  to  your  eternal 
peace,  no  longer  to  receive  this  doctrine  concerning 
devils,  merely  on  the  testimony  ofothers,  but  to  come 


ON   TRUE    FAITH.  221 

into  a  practical  belief  and  conviction  of  it  in  your 
own  hearts  and  lives.  For  this  purpose  let  nie  coun- 
sel you  to  believe  and  consider  well,  that  wherever 
evil  is,  there  also  the  devil  is,  there  also  hell  is  ;  for 
whether  we  speak  of  evil,  of  hell,  or  the  devil,  it  is 
the  same  thing,  inasmuch  as  it  is  not  possible  they 
should  ever  be  separated  or  put  asunder.  There  can- 
not therefore  be  mentioned  a  single  bad  passion,  lust, 
or  affection  of  man's  heart,  but  what  is  influenced  by, 
and  in  connexion  Vvith,  the  devil,  or  the  spirits  of  dark- 
ness. Are  we  proud  ?  are  we  covetous  ?  are  we 
wrathful  ?  are  we  sensual  ?  are  we  impatient  ?  do  we 
hate  and  despise  our  neighbours  ?  do  we  love  our- 
selves better  than  others  ?  do  we  love  this  world  and 
the  flesh  better  than  God  and  his  righteousness  ?  are 
we  envious,  malicious,  liars,  adulterers,  blasphemers, 
or  the  slaves  of  any  other  unchristian  affection  ?  We 
cannot  have  a  surer  proof,  whilst  we  delight  in  such 
things,  that  our  hearts  are  one  with  our  great  adversa- 
ry, and  that  he  dwelleth  in  us,  and  ruleth  us  by  the 
spirit  of  his  abominations. 

From  this  scripture  account  then  of  the  nature  of 
devils,  and  of  their  near  communication  with  man,  it 
will  appear  plain  to  every  considerate  person,  how 
this  sign  followetk  all  the  believers  in  Jesus  Christy 
*'  in  my  name  they  shall  cast  out  devils." 

For  it  is  an  essential,  character  of  true  Gospel  faith, 
that  it  worketh  by  love  ;*  and  love,  we  are'  assured  by 
our  Lord,  consisteth  in  keeping  the  commandments  ;t 

*  Gaht.  V.  6, 

t  John  xiv.  21.  2a 

U2 


222  ON    TRUE    FAITH, 

and  the  great  la^v  of  the  coin(nanuments  is,  to  depart' 
from  evi'  /*  and  to  depart  from  evil,  is  to  depart  from, 
to  rtnoiince,  and  to  cast  out  devils,  inasmuch  as  we 
Iwve  just  now  shewn,  evil  and  llie  devil  are  one,  and 
therefore  if  evil  be  cast  out,  by  renouncing  and  depart- 
ing from  it,  the  devil  must  needs  be  cast  out  at  the 
same  time. 

There  is  indeed  what  is  \)y  some  called  faith,  (but 
it  is  to  be  much  lamented  that  it  is  so  called)  which  is 
not  attended  with  this  power  of  renouncing,  rejecting,' 
and  casting  out  of  evil,  that  is,  the  devil ;  thus  some 
say  they  have  faith,  and  that  they  believe  in  Jesus 
Christ,  who  yet  live  in  much  sin  and  evil,  nev<»r  ex- 
amining tliemselves  concerning  it,  much  less  making 
opposition  to  it.  It  is  greatly  to  be  feared,  tlicre  are 
many  who  call  themselves  Christians,  who  yet  rest 
content  with  such  a  fruitless  and  dead  faith  as  this ; 
who  will  name  the  holy  name  of  Jesus  Christ  with 
their  lips,  and  yet  in  their  hearts  and  lives  deny  him, 
being  lovers  of  themselves  and  of  the  world,  despisers 
of  others,  living  in  divers  vanities  and  false  pleasures, 
the  slaves  of  evil  affections,  being  proud,  covetous, 
wrathful,  sensual,  impatient,  unmerciful,  and  the  like; 
giving  hereby  a  melancholy  proof,  that  they  were  ne- 
ver yet  truly  converted  unto  the  living  God,  the  Lord 
Jesus  Christ,  in  their  hearts,  and  thai  they  therefore 
want  the  sign  ol'  "a  true  faith  as  delivered  by  Jesus 
Christ,  "  In  my  name  shall  they  cast  out  devils." 

But,  beloved,  permit  me  to  warn  you  rriost  earnest- 

'  Job  ixv-iii.  28.  Psalm  xxxiv,  13,  H, 


ON    TRUE    FAITH.    "  225 

ly  asramst  the  folly,  unprofitableness,  and  dangerous 
tendencies  of  such  a  faith  as  this.  For  this  purpose 
consider  well,  and  digest  thoroughly  in  your  hearts, 
this  essential  sign  and  character  of  a  true  and  saving 
faith,  "  In  my  name  they  shall  c:ist  out  devils."'  Learn 
to  reduce  this  into  practice  :  believe  and  be  persua- 
ded that  devils,  or  evil  spirits,  dwell  in  every  evij,  law- 
less, and  unsanctified  affection  and  lust :  make  it  ha- 
bitual to  you  to  examine  yourselves,  and  search  out  io 
your  hearts  such  lusts  and  affections  ;  consider  ever/ 
desire  and  thought  of  your  minds,  whether  it  be  ac- 
cording to  the  love  of  God  and  your  neighbour,  or 
contrary  thereto  ;  if  it  be  contrary  thereto,  then  as- 
sure yourselves  it  is  from  the  devil,  and  that  the  spi- 
rits of  darkness  are  therein  :  here  then  begin  with  set- 
ting up  the  standard  of  a  divine  faith  ;  here  enlist 
yourselves  under  the  banner  of  Jesus  Christ  ;  here' 
take  unto  ymi  the  whole  armour  of  God  ;  here  approve 
yourselves  faithful  soldiers  by  fighting  the  good  fight  of 
faith;  for  by  this  will  it  be  clearly  seen  whether  your 
faith  is  of  God  and  a  true  faith,  or  whether  it  is  of 
yourselves  only,  that  is,  no  faith  at  all. 

If  it  be  of  j^ourselves  only,  it  will  leave  you  the 
slaves  and  servants  of  sin  and  concupiscence,  and  you 
will  attain  to  no  dominion  over  evil,  because  you  will 
make  no  resistance  thereto  ;  but  if  it  be  of  God,  that 
is,  of  Jesus  Christ,  you  will  be  ej^abled,  ihrougli  this 
high  and  holy  name,  to  overcome  all  evil ;  you  will 
gain  the  victory  over  every  selfish,  sensual  vvorldiy, 
snd  sinful  affection,  that  is  contrary  to  the  pure  love 


224  ON    TRUE    FAITH. 

of  the  Lord  and  of  your  neighbour  ;  by  charity  yoU 
wili  conquer  and  cast  out  all  malice  and  hatred,  by 
humility  you  will  cast  out  pride,  by  contentedness  you 
will  cast  out  covctousness,  by  meekne:>s  wrath,  by 
mercy  unmerci fulness,  by  the  lovo  of  God  the  love  of 
yourselves  and  of  this  world;  you  will  thus  sit  with 
Je>us  Christ  071  his  throne ;  you  will  have  power  and 
dominion  from  him  over  all  your  enemies ;  you  will 
in  short  cast  out  devils,  and  be  convinced  thereby  to 
your  everlasting  comfort,  that  you  are  true  followers 
of  the  lamb ;  thus  through  the  omnipotent  power  of 
him  who  loveth  you,  ye  will  be  enabled  sooner  or  la- 
ter to  join  in  this  song  of  the  ever  blessed,  "  Now  is 
come  salvation  and  strength,  and  the  kingdom  of  our 
God,  and  the  power  of  his  Christ,  for  the  accuser  of 
our  brethren  is  cast  down,  which  accused  them  before 
our  God  day  and  night."* 

And  may  the  most  merciful  Lord,  the  great  Creator, 
Redeemer,  and  Lover  of  the  souls  of  men,  give  us  all 
grace  to  examine  well  our  hearts  and  lives  concerning 
ijiii  si:>,  of  a  true  faith,  that  so  we  may  make  no  mis- 
lakes  in  a  matter  of  such  importance  to  us. 

*  Rer,  xii.  Id 


ON  TRUE  FAITH. 


SERMON  XXni, 


St.  Mark  xvi.  17,  18. 


These  Signs  shall  follow  them  that  believe  :  in  my. 
NAME  thei^  shall  cast  out  Devils ;  thci^  shall 
speak  with  new  tongues^  they  shall  take  up 
serpents  ;  and  if  they  drink  any  deadly  thingy 
it  shall  not  hurt  them  ;  they  shall  lay  hands  on 
the  sick,  and' they  shall  recover, 

— i— .  fw  heart,  a  no* 

Having  already  shewn,  in  the  two  preceding  dis- 
courses, how  the  signs  of  a  true  faith,  here  mentioned 
by^our  Lord,  were  intended  to  be  appliel  to  ail  Chris- 
tians alike  in  all  ages,  and  what  is  to  be  understood  by 
the  first  sign,  viz.  casting  out  devils  ;  1  shall  now  pro- 
ceed to  a  consideration  of  the  second  sign,  as  si^Mlii!ed 
in  these  words,  "  In  my  name  they  shall  speak  with 
new  tongues." 

I  am  w^ell  aware  that  this  sign,  Jike  the  foregoing,  is 
considered  by  the  generality  of  Christians  at  this  day, 
as  belonging  only  to  the  apostles,  and  first  teachers  of 
Christianity,  who  alone,  as  it  is  commonly  supposed. 


256  ON  TRUE  FAITH. 

eould  cast  out  devils,  and  speak  with  new  tongues ;  but 
that  tiiis  si;;n  was  intended  as  a  distinguishing  charac- 
ter of  true  f:iith  amongst  Chrii^tians  of  all  ages,  and 
theref  .re  ouglit  to  be  expected  and  looked  for  by  all 
the  followers  of  Jesus  Christ,  as  a  sure  proof  and  test 
»f  their  being  his  followers,  will  appear  plainly  from 
these  two  considerations  : 

First,  What  is  here  to  be  understood  by  a  new  tongue; 
and 

Secondly,  How  and  why  a  true  faith  in  Jesus  Christ 
must  of  necessity  lead  every  believer  to  speak  with  a 
new  tongue. 

First,  tJien,  let  us  inquire  what  is  here  to  be  under- 
stood by  a  new  tongue ;  and  may  the  blessed  Spirit  of 
Him  who  sii'ttified  to  us  this  sign  of  a  true  faith,  di- 
rect all  our  hearts  .md  minds  in  this  inquiry  ! 

W."^  -uy  ->"«--,^(  .-j'ention  made  in  holy  Scripture, 
of  .''.  nevi:  hearty  which  man  is  said  to  receive  by  re- 
generotion. 

Few  consider  aright  what  is  meant  by  this  newheart^ 
and  yet  there  is  notliin;:  else  wanting  to  make  us  see 
clearly  what  is  meant  by  a  new  tongue. 

For,  as  the  heart  of  m?n  becomes  new^  only  by  re- 
ceiving and  being  formed  by  a  new  spirit,  which  is 
the  spirit  of  love  and  charity  from  God,  even  so  the 
tongue  of  man  becomes  new,  by  speaking  from  and 
according  to  a  new  spirit. 

Every  man's  tongue,  we  well  know,  speaks  from 
somf»  inward  spirit  or  principle,  or  other,  in  his  he.Trt, 
according  to  tbose   words  of  the  Lord,  '•  Out  of  the 


ON  TRUE  FAITH.  227 

abundance  of  the  heart,  the  mouth  speaketh."*  If 
this  spirit,  or  principle,  then  be  that  of  the  old  or  un- 
regenerate  man  ;  if  it  be  only  according  to  this  world 
and  the  flesh  ;  if  it  hath  never  been  brought  into  sub- 
jection to  the  Holy  Spirit  of  God  ;  the  tongue  in  this 
case  must  needs  be  unrenewed^  and  may  properly  be 
called  an  old  tongue,  just  as  an  unrenewed  man  is  call- 
ed an  old  man  :  but  if  the  spirit  or  principle,  from 
which  the  tongue  speaks,  be  that  of  the  7i€w  and  re- 
generate man  ;  if  it  be  under  the  influence  of  love  and 
charity,  righteousness  and  truth  from  God  ;  the  tongue 
in  this  case  must  needs  be  a  renewed  tongue^  and  may 
properly  be  called  a  new  tongue,  just  as  a  renewed 
heart  is  called  a  new  heart. 

Here,  then,  every  enlightened  eye  will  be  enabled 
to  see  clearly  what  is  meant  by  a  new  tvngue.  A  new 
tongue  is  that  which  speaks  from  a  new  hearty  and  ac- 
cording to  the  spirit  of  a  new  heart.  A  new  tongue, 
therefore,  is  that  which  speaks  from  God,  and  under 
the  influence  of  a  divine  spirit  from  God,  because  a 
new  heart  is  from  God,  and  under  the  influence  of  his 
spirit :  a  new  tongue  again  always  speaks  the  truth,  and 
nothing  but  the  truth,  because  God  in  truth,  and  speak- 
ing from  God,  it  must  of  necessity  speak  the  truth:  a 
new  tongue  again  speaks  no  evil,  because  evil  is  contra- 
ry to  God,  and  therefore  the  tongue  which  speaks  from 
God,  cannot  possibly  speak  evil  :  a  new  tongue  :^gain 
always    speaks  with  a  view  to  edification,  because 

*  Mark  xii.  34, 


228  OW  TRUE  FAITH. 

speaking  from  a  heart  devoted  to  God  and  seekins;  his 
glory,  it  must  ever  be  influenced  by  some  good  end 
and  design  in  whatever  it  speaks  :  finally,  a  new  tongue 
ever  speaks  the  language  ot  love  and  charily,  of  sound 
wisdom  and  discretion  ;  "  No  corrupt  communication 
proceedeth  from  it,  but  that  which  is  good  to  the  use 
of  edifying,  that  it  may  minister  grace  unto  the  hear- 
ers ;"  it  is  ever  obedient  to  the  spirit  of  God  in  the 
heart ;  it  never  speaks  but  from  and  according  to  the 
dictates  of  that  spirit  ;  the  tongue  of  the  old  man,  we 
know,  speaks  according  to  and  from  the  spirit  of  the  old 
man,  which  is  his  own  spirit,  and  not  the  Spirit  of  God  ; 
but  the  tongue  of  the  new  man,  which  is  the  new  tonguCy 
speaks  from  and  according  to  the  spirit  of  the  new  man, 
which  is  the  spirit  of  love  and  wisdom  from  God  ;  and 
therefore  all  its  speech  and  language  and  words  and 
discourse  are  new,  partaking  of  a  new  spirit  and  a  new 
quality  from  God.  Let  it  not  however  here  be  understood 
as  if  the  new  tongue  was  always  speaking  about  God 
and  holy  things  ;  for  if  occasion  requires,  it  can  speak 
about  the  things  of  this  world,  as  well  as  the  tongue  of 
the  old  man  ;  but  then  herein  is  an  essential  difference 
between  the  old  tongue  and  the  new  tongue  ;  the  old 
tongue  speaks  about  the  things  of  this  world  from  a 
worldly  spirit,  which  is  the  love  of  this  world  ;  where- 
as the  new  tongue,  when  it  speaks  about  worldly  things, 
speaks  not  in  and  from  a  worldly  spirit,  but  from  a  re- 
newed spiritf  even  that  spirit  which  overcometh  the 
world. 


ON  TRUB    FAITH,  229 

Having  thus  then  considered  what  we  are' to  under- 
stand by  a  new  tongue,  I  shall  now  proceed  to  shew^ 
secondly,  how  and  why  a  true  faith  in  Jesus  Christ 
must  of  necessity  lead  every  true  believer  io  speak  with 
a  nezv  tongue. 

It  ha5  been  already  shewn,  in  a  former  discourse, 
feow  a  true  faith  operates  to  casting  out  devils,  that  is, 
to  the  removing  from  the  heart  and  life  of  man  all  those 
evils  which  are  contrary  to  love  and  charity,  by  lead- 
ing men  to  renounce  and  reject  such  evils. 

A  true  faith  then  must  of  consequence  lead  every 
sincere  believer  to  speak  with  a  new  tongue,  inasmuch 
as  whoever  sincere'y  renounces  evil  in  hte  heart,  be- 
cause it  is  contrary  to  God  and  his  neighbour,  he  re- 
ceiveth  a  7iew  heart,  from  God  :  and  who-oever  hath 
a  new  heart,  as  we  have  just  now  seen,  he  must  of  ne- 
cessity speak  with  a  new  tongue. 

Let  me  entreat,  beloved,  with  all  possible  earnest- 
ness, your  most  serious  attention  to  this  consideration. 

The  slightest  knowledge  of  the  gospel  may  serve 
to  convin^;e  you,  that  you  cannot  be  true  believers  un- 
less you  are  renewed  in  the  spirit  of  your  hearis ;  and 
that  you  cannot  be  renewed  in  the  spirit  of  your  hearts, 
only  so  far  as  you  search  out  and  examine  those  evils 
in  your  hearts,  which  are  contrary  to  the  love  of  God 
and  of  your  neighbour,  and  having  discovered  them, 
are  sincere  in  renouncing  them. 

In  such  case,  the   Lord  will  create  in  you   a  new 
heart,  and  a  new  tongue  will  then  follow  of  course  ;  you 
Will  speak  a  new  speech,  a  new  language,  neik^  words^ 
X 


230  ON    TRUE  FAITH. 

and  new  discourse  ;  because  you  will  ever  speak  from 
a  new  heart,  that  is,  from  a  7iew  spirit  in  your  heart. 

Behold  here  and  adore  the  gracious  designs  of  Je- 
sus Christ  and  his  gospel  towards  man  ! 

Man's  tongue,  as  well  as  his  heart,  is,  in  his  fallen 
♦r  natural  state,  exceedingly  corrupt,  inasmuch  as  it 
partakes  of  the  corruptions  of  his  heart :  in  the  lan- 
guage of  the  Apostle,  it  is  set  on  fire  of  hell  ;*  it  is  the 
servant  of  sin,  of  vanity,  and  concupiscence  ;  it  is  thus 
at  eniiiity  with  God  and  his  righteousness,  and  it 
is  frequently  the  uhhappy  cause  of  separating  man 
further  from  heaven  :  but  no  sooner  does  the  spirit  of 
Jesus  Christ  and  his  gospel  enter  the  heart  of  the  true 
believer,  than  it  exerts  its  blessed  influence  immedia- 
tely on  the  tongue  also  ;  as  it  creates  in  man  a  new 
heart,  so  it  helps  him  to  speak  a  nezu  language  ;  all  his 
words  are  then  words  of  love,  of  charity,  of  peace  and 
righteousness  ;  his  tongue  is  no  longer  set  onjire  of  hell, 
but  it  is  under  the  influence  of  the  holy  Spirit  of  God  ; 
thus  the  enmity  between  God  and  the  tongue  is  de- 
stroyed, and  man  with  his  mouth  glorifies  God,  edifies 
kis  neighbour,  and  advances  his  own  salvation. 

Speech,  language,  or  discourse,  was  intended  as 
one  oi  the  noblest  privileges  of  our  natures  ;  as  that 
which  distinguishes  us  in  a  particular  manner  from  the 
brutes  ;  il  was  designed  to  be  a  source  of  most  delight- 
ful satisfactions ;  we  are  hereby  enabled  to  communi  - 


*  St.  James  iii.  6. 


ON  TRUE  FAITH.  231 

cate  our  thoughts  one  to  another  for  mutual  entertain- 
ment and  edification. 

But  let  it  well  be  remembered,  that  this  privilege 
of  our  natures,  ,so  distinguishing  and  so  important,  may 
become  a  curse  to  us,  as  well  as  a  blessing,  if  we  are 
not  careful  to  use  it  aright. 

Our  Lord  hath  intimated  this  to  us  in  these  most  aw- 
ihl  words,  "  By  thy  words  thou  shalfbe  justified,  and 
by  thy  words  thou  shall  be  condemn<*d."*  Oh  !  terri- 
ble declaration  to  all  those  who  are  careless  about  their 
zt-ords,  from  what  ground  and  from  what  spirit  they 
proceed  !  But  oh  I  blessed  and  comfortable  declaration 
to  all  those  who  ::re  careful  to  examine  well  the  spring 
and  fountain  of  their  speech,  that  so  it  may  be  brought 
under  obedience  to  the  Spirit  of  Jesus  I 

"  By  thy  words  thou  shalt  be  justified."  It  is  the 
blessed  privilege  of  the  true  believer,  that  he  can  thus 
speak  words  which  justify,  inasmuch  as  putting  away 
all  evil  from  his  heart  and  life,  he  speaketh  with  a 
Qicw  tongue  from  a  new  heart,  that  is,  from  God  ;  all 
his  words  therefore  are  words  which  justify  him,  that 
is,  which  tend  to  purify  and  make  him  more  righteous 
in  the  sight  of  God  ;  inasmuch  as  they  come  from 
God,  and  they  lead  him  to  God  ;  they  speak  the  glory 
of  God  ;  they  are  edifying  to  others  ;  they  are  a  source 
of  inHnite  delight  to  himself;  for  having  respect  to  God 
and  the  good  of  his  neighbour  in  them,  he  finds  in  all 
his  words  an  unction  of  heavenly  peace  and  comfort  to 
his  own  mind. 

*  Matt.  xii.  37. 


23^ 


ON  TRUE  FAITH. 


Bul  it  is  othenvise  with  those  who  do  not  >veil  ex 
amine  and  consider  from  what  source  or  fountain  their 
words  proceed  ;  of  such  it  is  awfully  true,  ''  By  thy 
words  thou  shaltbe  condemned,"  inasmuch  as  speak- 
ing only  from  themselves  and  their  own  spirit,  all  their 
words,  even  though  they  be  good  and  holy  words, 
partake  of  the  evil  unregenerate  spirit  of  their  hearts, 
and  thus  separate  them  further  from  the  purity  and 
peace  of  the  holy  Spirit  of  God. 

To  conclude. — It  is  written  in  the  Prophet,  '<  In  that 
day  shall  five  cities  in  the  land  of  Egypt  speak  the 
language  of  Canaan  ;"*  and  in  another  place,  "  Then 
vrill  I  turn  to  the  people  a  pure  language."!  From 
these,  and  many  othersimilarpassagesof  scripture,  we 
learn,  that  it  is  the  great  and  blessed  intent  of  God  and 
religion  to  man,  to  enable  him  to  speak  a  new  language , 
or,  as  it  is  here  called,  the  language  of  Canaan,  and  a 
pure  language  ;  or,  as  it  is  expressed  in  my  text,  "  T© 
speak  with  a  new  tongue." 

This  blessed  end  of  the  dispensations  of  God  to 
man,  was  represented  and  confirmed  by  that  memora« 
ble  sign  of  cloven  fiery  iojigues  which  appeared  to  and 
sat  upon  the  Apostles  at  the  day  of  Pentecost,  whereby 
was  signified,  that  under  the  administration  and  going 
forth  of  the  power  and  spirit  of  the  manifested  Jeho- 
vah in  the  person  of  Jesus  Christ,  operating  in  the 
hearts  of  men,  the  tongue  or  language  of  man  should 
partake  of  its  divine  efficacy,  and  should  be  a  tongue 

*  Isaiah  \ix.  18. 
\  Zeph.  iii.  9. 


ON    TRUE    FAITH.  233 

dr  language  animated  with  the  fire  of  heaven,  that  is, 
with  an  heavenly  love  and  charity.. 

Oh  !  then  that  we  were  all  diligent  to  fulfil  this  de- 
sign of  God  and  his  holy  religion  to  us,  that  so  we 
might  become  partakers  of  all  its  blessedness !  Oh!  that 
for  this  purpose  we  did  but  seriously  consider,  wheth- 
er we  have  this  52o-m  of  a  true  faith;  and  as  seriously 
lay  to  heart  that  we  cannot  possibly  be  true  believers 
only  so  far  as  we  have  this  sign,  and  begin  thereby  to 
speak,  with  nezv  tongues,  the  language  of  Canaan,  the 
pure  language ! 

ThiS  new  tongue,  this  language  of  Canaan,  ihls pure 
language,  we  have  already  shewn,  is  from  God,  thai  is, 
from  the  grace  and  Spirit  of  God  in  the  new  heart  of 
the  sincere  Christian.  Do  we  wish  then  to  speak 
with  this  nezv  tongue  the  language  of  Canaan,  the  jmre 
language  ?  do  we  wish  to  know  this  sign  of  a  true 
faith  ?  do  we  wish  thus  to  he  jmtified  and  not  condemn- 
ed by  our  words  ?  do  we  wish  that  all  our  words  and 
discourse  may  be  of  Qod,  and  lead  us  to  God?  let  us 
then  follow  this  plain  Gospel  rule,  and  we  cannot  pos- 
sibly any  of  us  fail  of  this  immite  blessedness  ;  let  us 
search  out  and  put  awny  from  our  hearts  and  lives 
that  spirit  of  selhsh  and  worldly  love,  which  is  oppo- 
site to  the  love  of  Jesus  Christ  and  our  neighbour  ;  let 
us  shun  all  sin  as  contrary  to  God  and  his  command- 
ments ;  let  us  believe  in  and  apply  to  Jesus  Christ  as 
our  God,  and  Kedeemer,  and'Regenerator :  let  us  form 
our  Uses  by  his  Spirit:  we  sh;il!  then  soon  hud  our 
tongues,  our  speech,  and  language  induenced  thereby  ; 
X  2 


234  ON    TRUE    PAITir. 

for  having  our  hearts  ever  turned  from  ourselves  to  Je- 
Sus  Christ,  we  shall  soon  find  Jesus  Christ  and  his  love 
in  our  hearts  ;  our  hearts  will  thus  become  nezi-y  and 
ruled  by  a  new  spirit ;  and  in  proportion  as  our  hearts 
are  thus  renewed,  we  shall  attain  to  the  infinite  bles- 
sedness of  speaking  with  new  tcrngv^es  the  lan^iioge  cf 
Canaan^  and  a  pure. language. 


ON  TRUE  FAITH. 


SERMON  XXIV 


St.  Mark  xvi.  17, 18. 

These  Signs  shall  follow  them  that  believe  :  in 
my  NAME  shall  they  cast  out  Devils  ;  they  shall 
^eak  with  new  tongues ;  they  shall  take,  up 
serpents  ;  and  if  they  drink  any  deadly  things 
k  shall  not  hurt  them  :  they  shall  lay  hands  on 
the  sick,  and  they  shall  recover. 


Having  already  considered  the  two  first  signs  of  a 
true,  faith  here  spoken  of,  viz.  the  casting  out  devilSf 
and  the  speaking  with  new  tongues^  I  shall  now  pro- 
ceed, as  I  proposed,  to  a  consideration  of  the  third 
sign,  viz.  the  taking  up  of  serpents,  and  shew  how  this 
•sign  ever  follows  the  true  believer  in  the  name  of  the 
Lord  God  and  Saviour  Jesus  Christ. 

The  nature  and  meaning  of  this  sign  cannot  be 
known,  unless  it  be  undcstootj, first,  what  is  hfre  n>"eant 
hy  serpents ;  and,  secondly,  what  is  meant  by  taking  wf 
serpents. 


236  ON  TRUE  FAITH. 

These  two  inquiries,  tlien,  shall  be  the  subject  of 
my  })resent  discourse  ;  and  may  the  God  ot  mercy, 
who  giveth  understanding,  and  who  openeth  the  eyes 
of  man  to  see  the  ivondrnus  things  of  his  law,  open  tho^ 
eyea  of  all  amongst  us,  that  we  may  be  enabled  to  uis- 
cern  herein  that  light  of  eternid  lite  and  trutii,  which 
may  be  profitable  to  our  salvation  ! 

Every  serious  and  attentive  reader  of  the  holy  Scrip- 
ture must  needs  have  observed,  that  the  various  princi- 
ples, parts,  and  powers,  which  enter  into  the  constitu- 
tion of  man,  are  in  those  holy  records  not  only  com- 
pared to  various  animals  here  on  earth,  hut  are  also 
called  by  the  names  of  such  animals. 

Thus  our  Lord  -liimself  is  frequently  called  a  Lanib^ 
and  the  Lamb  of  God,*  to  denote  his  holy  innocence  : 
he  is  also  called  in  other  places  a  Lion,\  to  denote  his 
great  power  and  might.  And*  thus  all  his  true  follow- 
ers are  called  sheep,  and  also  laiahs,\  to  denote  their 
purity,  goodness,  and  innocence,  which  they  receive 
from  the  Lord. 

On  the  other  hand,  the  devil,  we  find,  who  is  of  a 
Bature  opposite  to  the  Lorfl  and  to  innoceme,  is  called 
a  bear  and  a  wolf,^  by  reason  of  his  continual   desire 

*  See  It^aiali  xvi.  I  ;  liii.  7.  Jer  xi  19,  Jo'ii)  i  29  ;  and  the 
Revel  itioiis  tluoug  lout. 

f  t>ee  Gen.  xlix.  9,  10.  Hosea  v.  14  ;  iiii.  7,  8.  fiev.  v  5; 
X.  3. 

I  See  Isaiali  liii.  6  Psiiiin  Ixxix.  13  ;  c.  3.  John  x.  throagh- 
•Ut  ,  cln  ..  x\i    I.'),  I;-.  17. 

^  See  Laai.  ni.  lO.  Itiaiaiji  xy  7.  Amos  v.  9.  Jer.  v.  6.  Jo^ui 
X.  12. 


ON  TRUE  FAITH.  237* 

to  destroy  what  is  good  :  at  other  times,  he  is  de- 
scribed by  the  names  of  poisonous  and  subtle  ani- 
mals, and  is  called  a  serperit,  a  dragon,  an  adder,  and 
the  like,*  to  denote  his  poisonous  artifice  and  can- 
ning subtlety,  whereby  he  deceives  and  destroys  men's 
souls. 

In  like  manner,  all  wicked  men,  who  may  be  called 
devils  in  human  forms,  are  named  by  similar  names 
with  the  devil  himself.  Thus  John  the  Baptist,  and 
also  the  Lord,  call  the  Sadducees  and  Pharisees  a  ^e-> 
neration  of  vipers ;]  and  thus,  when  our  Lord  speaks 
of  Herod,  who  sought  to  kill  him,  he  calls  him  ofox  : 
*'  Go  ye,"  saith  he  to  the  Pharisees,  *'  and  tell  thatfoXf 
Behold  I  cast  out  devils,  and  I  do  cures  to-day  and 
to-morrow,  and  the  third  day  I  shall  be  perfected."! 
Thus,  also,  the  carnal  and  sensual  are  frequently 
named  dogs  :  "  Many  dogs,^^  saith  the  Psalmist,  "  are 
come  abuut  me  ;"§  speaking  of  his  tem'ptations  and  as- 
saults from  the  wicked.  "  Beware  of  c?o^s,"[|  saith 
the  Apostle  ;  speaking  of  the  sensual  and  carnal-niind- 
ed,  who  opposed  the  purity  of  his  doctrine.  And  in 
the  Revelations,  where  mention  is  mads  of  the  holy 
city,  the  new  Jerusalem,  it  is  written,  "Without  are 
dogs,  and  sorcerers,  and   adulterers,  and  murderers., 


*  See  Gen.  iii.  1.  13.    Psalm  xcl.  13  ;  cxl.  2.      Isaiah  xxvil.  l\ 
Rev,  xii.  3,  4.  7.  9.  13  ;  and  many  places, 
t  Matt.  iii.  7  ;  xii.  34.    Lake  iii.  7. 
J  Luke  xiii.  32, 
§  Psaliu  xxii.  IG» 
it  Philip,  iii.  2. 


233  ON  TRUE   FAITH. 

ami  idolaters,  and  whosoever  lovelh  and  makcth  a 
lie  ;'"*  where  dogs  denote  those  who  immerse  th^ir  af- 
fections in  tlie  deli^htii  of  sense,  or  of  the  carnal  nature. 

Numberless  other  examples  might  here  be  adduced, 
would  tiie  time  permit,  of  this  method  of  speaking 
used  in  the  holy  Scriptures,  or  Word  of  God,  whereby 
the  spiritual  principies,  parts,  and  pov%'t;rs,  which  en- 
ter into  the  constitution  of  man,  are  not  only  compared 
to,  ;>ut  are  also  called  by  the  names  of  such  animals, 
as  In  their  natures  correspond  to  such  principles,  parts, 
and  powers  '^I'hose,  however,  which  have  been  al- 
rea'.'y  mi-!itioned,  will,  I  truest,  be  sufficient  for  our  pre- 
sent pur[)ose. 

Froiii  this  method  of  speaking,  then,  so  familiar  and 
C0R''ii()ri  -n  the  ho  y  Scriptures,  every  enlightened  eye 
Tviil  be  Ptuib'ed  clearly  to  discern  what  we  are  to  un- 
derstand by  serpents  in  the  words  ot  ray  text.  'J'he 
serpent,  we  all  know,  is  an  animal  of  a  very  subtle  and 
cunninir  nature;  in  m<\wy  c\'<ts pohonous ;  which  is  not 
elevated  above  the  earth  Ijke  other  animals,  but  creeps 
or  crawls  on  the  ground,  and  hides  itself  in  holes  and 
cleft'^  of  the  earth,  from  whence  it  frequently  darts 
forth  to  the  terror  and  destruction  of  man  and  other 
creatures. 

Hence  this  animal  most  fitly  denotes  the  sensual 
wa?i,  or  the  sensual  part  and  principle  in  the  life  of 
man.  For  this  sensual  part  or  principle,  we  all  know 
by  experience,  is  of  a  very  cunning  and  subtle  uatufe, 

*  Rev.  xxii.  15. 


ON  TRUE  FAITH.  23tJ 

deluding  and  deceiving  man  by  appearances  and  false 
persuasions,  as  it  is  written  of  the  serpent  which  tempt- 
ed and  deceived  Eve,  that  "  he  was  more  subtle  than 
any  beast  of  the  field  whicii  the  Lord  had  made  ;"*  it 
is  also  in  many  cases  poisonous,  infecting  and  destroy- 
ing the  spiritual  or  heavenly  life  in  man  ;  it  creeps 
likewise  on  the  ground,  is  in  close  connexion  with 
earthly  and  worldly  things,  delighting  itself  with  them, 
immersing  itself  in  them,  and  thence  causing  much  ter- 
ror, and  often  bringing  destruction  to  man's  superior 
parts  and  principles,  that  is,  to  the  inner  man  :  thus 
its  operations  are  still  the  same  that  they  were  in  old 
time,  in  the  days  of  our  first  parents,  who  were  sedu- 
ced hereby,  and  lost  paradise  ;  it  is  ever  tempting  us 
to  eat  of  the  forbidden  fruit,  to  forget  God  and  his 
kingdom,  to  love  this  world  only,  and  the  things  there- 
of, whereby  it  causeth  in  many  of  us  also  the  loss  of 
paradise. 

But  this  signification  of  the  word  serpent  will  more 
plainly  appear,  if  we  proceed  tp  consider,  secondly, 
what  is  meant  by  taking  up  serpents. 

From  this  expression,  "  They  shall  take  up  ser- 
pents,''^  it  must  be  very  evident  to  every  considerate 
and  attentive  mind,  that  our  Lord,  by  serpents,  could 
never  mean  real  natural  serpents,  such  as  we  see  in 
this  natural  world  ;  for  according  to  such  meaning, 
what  could  be  the  signification  of  taking  up  serpents  ? 
How  «:ould  thti  be  any  sign  of  true  faith  ?  What  end 
could  it  possibly   answer  for  any   one  to  have  this 

*  Gen.xjii.  !. 


240  ON  TRUE  FAITH. 

sign  ?  How  few  also  would  have  it  in  their  power  to 
give  this  testimony  of  their  faith?  Besides,  had  the 
Lord  here  meant  real  serpents^  he  would  surely  rather 
have  spoken  pi  treading  them  doiam^  or  of  escaping  hurt 
from  them,  than  o(  taking  them  up. 

It  must  then  needs  be,  that  our  Lord  by  serpents 
here  meant  to  denote  some  part  or  principle  in  the 
life  and  constitution  of  man  ;  and  that  it  is  the  sensual 
part  or  principle  which  is  here  denoted  by  serpents^ 
will  be  most  manifest  from  a  right  consideration  of  our 
Lord's  expression  in  relation  thereto,  "  They  shall 
take  up  serpents." 

For  to  take  up  any  thing  signifies  to  elevate,  to  ex- 
alt, to  raise  from  a  lower  to  a  higlier  state ;  to  take  up, 
in  this  sense,  as  applied  to  real,  serpents,  can  have  lit- 
tle or  no  nseaning  ;  but  when  applied  to  what  is  signifi- 
ed by  serpents,  viz.  the  sensual  part  or  principie  in  the 
life  of  marij  it  will  then  be  found  to  have  a  meaning 
full  of  importance,  full  of  holiness,  worthy  of  God  to 
dictate,  worthy  of  man  to  receive,  expressive  of  the 
real  power  of  a  divine  faith,  and  therefore  highly  pro- 
per to  be  enumerated  amongst  the  true  sigHS  and  cha- 
racters of  such  a  faith. 

*'  In  my  name  they  shall  take  up  serpents." 

May  I  beseech  your  most  earnest  attention  to  the 
meaning  of  this  expression,  they  shall  take  up,  as  ap- 
plied to  the  sensual  part  or  principle  of  the  life  of  man. 
signified  by  serpents  ! 

It  is  the  great  end  of  the  Gospel  not  to  destroy  the 
^cnsual  principie  in  man,  but  to  =ave  aail  bic?s  it,  by 


Orf  TRVK  FAITH.  241 

elevating,  by  exalting,  by  raising  or  taking  it  up 
tlirough  the  influence  of  the  spiritual  principle  ;  and 
this  happy  end  is  effec  ted,  when  man  submits  his  sen- 
sual part,  with  all  its  affections,  to  the  rule  and  domi- 
nion of  the  spiritual  part,  and  its  afifections. 

We  all  know  that  man's  life  consists  of  many  parts 
or  principles ;  they  may  in  general  be  divided  into 
two  ;  the  sensual  and  the  spiritual ;  the  sensual  is  the 
lowest  and  oulermost ;  the  spiritual  is  the  higher  and 
innermost. 

These  two  parts  may  be  either  divided  or  united  ; 
they  are  divided  when  man  lives  a  sensual  life  afone, 
without  living  a  spiritual  life  ^  they  are  united  when 
man  lives  at  the  same  time  a  spiritual  hfe,  and  thereby 
hath  rule  and  dominion  over  ttie  sensual  life  ;  wnen 
they  are  divided,  then  the  sensual  life  is  hurtful,  and 
brings  destruction  and  condemnation  to  man,  and  is  in 
this  respect  called  a  serpent^  cunning  and  subtle,  aad 
poisonous,  and  creeping  on  the  ground  ;  but  when  they 
are  united,  that  is,  when  spiriiuai  life  tiath  rule  and 
pre-eminence  over  the  sensual  life,  then  the  sensual 
life  is  no  longer  hurtful ;  its  poison  is  taken  away  from 
it;  its  cunning  and  subtlety  are  made  subservient  to 
higher  wisdom  ;  it  becomes  beneficial  and  blessed  to 
man ;  and  in  this  case  it  may  be  said  to  be  taizen  up^ 
that  is,  to  be  elevated,  ejcalted,  and  raised  from  a  low- 
er to  a  higher  place. 

As  for  example — The  appetite  for  eating  and  drink- 
ing is  a  sensual  appetite,  appertaining  to  the  sensual 
life  of  man  i  if  this  appetite  be  separated  from  fvhat  is 
Y 


242  ON    TRUE    FAITH. 

spiritual,  it  then  becomes  hurtful  to  man  ;  it  renders 
man  carnal  and  gluttonous  ;  it  immerses  his  spirit  in 
abominable  filtliy  lusts  ;  it  is  thus  a  poisonous  serpent 
which  deceives  and  destroys  man  ;  but  if  this  appetite 
be  placed  under  the  rule  and  guidance  of  the  spiritual 
principle  in  man  ;  if,  according  to  the  apostle's  advice, 
man  eats  and  drinks  to  the  glory  of  God  ;  if  he  con- 
sults herein  the  dictates  of  sober  reason  and  religion  : 
in  this  case  the  appetite  for  eating  and  drinking  is  ele- 
vated, it  is  exalted,  it  is  the  serpent  laken  up,  and  thus 
it  is  no  longer  poisonous  and  prejudicial,  but  blessed 
and  profitable  unto  man. 

And  what  is  here  said  of  eating  and  drinking,  may 
easily  be  applied  to  all  the  other  sensual  appetites, 
and  is  equally  true  concerning  them  :  whensoever  they 
are  separated  from  what  is  spiritual,  that  is  from  the 
love  and  wisdom,  the  grace  and  Spirit  of  God  ruling 
over  them,  directing,  regulating,  elevating,  and  blessing 
them,  they  are  then  hurtful  and  deadly  ;  they  are  then 
so  many  serpents^  dragons^  and  poisonous  animals^  con- 
tinually raising  up  their  heads,  shooting  forth  their  fa- 
tal stings,  and  infecting  with  their  deadly  venom  the 
spiritual  and  heavenly  principles  of  man's  inte  rnal  and 
everlasting  life  :  but  whensoever  on  the  contrary  tliey 
are  brought  under  the  rule  and  dominion  of  spiritual 
life,  that  is,  of  the  love  and  wisdom,  the  grace  and  Spi- 
rit of  God  in  man,  then  their  former  evil  state  is  total- 
ly reversed  ;  through  the  power  of  heavenly  faith  and 
love,  they  are  then  elevated;  they  no  longer  look 
don  awards  towards  the  world  and  the  flesh,  but  they 


ON    TRUE    FAITH.  243 

look  upwards  towards  God  and  heaven  ;  Ihey  are  in- 
deed still  serpents^  but  then  they  are  seri)ents  taken  up, 
serpents  deprived  of  their  poison  ;  thus  they  declare 
and  manifest  in  man  the  mighty  power  of  Jesus  Christ, 
and  are  continual  signs  and  proofs  of  that  power,  inas- 
much as  none  but  Jesus  Christ,  through  a  divine  faith 
in  him,  can  thus  raise  them  up,  deprive  them  of  their 
poison,  and  make  them  thereby  profitable  and  bles- 
sed unto  man. 

To  conclude.  We  read,  in  the  book  of  Exodus, 
this  remarkable  relation  concerning  Moses,  when  he 
was  expressing  his  doubts  to  the  Lord  respecting  his 
testimony  being  received  by  the  children  of  Israel  : 
"  They  will  not,"  saith  he,  "  believe  me  ;  for  they 
will  say.  The  Lord  hath  not  appeared  unto  thee.  And 
the  Lord  said  unto  him.  What  is  that  in  thine  hand  ? 
And  he  said,  A  rod.  And  he  said.  Cast  it  on  the 
ground  :  and  he  cast  it  on  the  ground,  and  it  became 
a  serpent  ;  and  Moses  fled  from  before  it.  And  the 
Lord  said  unto  Moses,  Put  forth  thine  hand,  and  take 
it  by  the  tail  :  and  he  put  forth  his  hand,  and  caught 
it,  and  it  became  a  rod  in  his  hand."* 

Behold  here  a  confirming  testimony  of  ^vhat  hatb 
been  just  now  observed  in  relation  to  the  power  of  a 
divine  faith  in  taking  up  serpents  !  By  the  rod  of 
3Ioses,  is  here  signified  the  power  of  such  a  faith.  By 
this  rod  becoming  a  serpent  when  it  was  cast  on  the 
ground,  is  signified,  that  when  the  divine  power  in 

*Exocl.  iv.  1  tofn 


244  ©K  TRIE  FAITH. 

man  is  immersed  and  buried  in  things  of  this  world 
and  the  flesh,  it  becomes  merely  sensual.  By  the 
serpent  becoming  a  rod  again,  when  Moses  caught  it 
by  the  tail,  is  signified,  the  elevation  of  the  sensual 
principle  through  the  power  of  a  divine  faith.  Thus 
was  it  to  be  made  known  unto  the  children  of  Israel, 
that  the  Lord  had  appeared  unto  Moses,  and  that  he 
was  to  lead  them  out  of  Egypt  into  the  good  land  of 
Canaan. 

May  we  also,  beloved,  seek  for,  and  be  convinced 
by  the  same  sign,  respecting  our  Moses,  the  Lord  Je- 
sus Christ,  our  great  leader  and  deliverer  from  spiri- 
tual Egypt  to  the  heavenly  Canaan  !  The  rod  is  in 
his  hand ;  a  divine  power  over  us,  and  in  us,  to  elevate 
us  to  himself,  to  raise  up  all  our  afifections  from  things 
below,  and  to  gather  us  into  his  kingdom.  If  we 
cast  this  rod  to  the  ground ;  if  we  bury  our  affections 
merely  in  the  things  of  time  and  sense,  it  will  then 
become  a  serpent ;  we  shall  be  mere  sensual  men,  ac- 
cursed, and  separated  from  the  divine  presence,  crawl- 
ing on  the  ground,  full  of  subtlety  and  of  all  deadly 
poison  :  But  if  we  will  take  tip  this  serpent ;  if  we 
will  suffer  the  sensual  affections  to  be  ruled  and  ele- 
vated by  the  spiritual  ;  the  serpent  will  then  become 
a  rod  again  in  our  hands,  even  a  rod  of  divine  pow- 
er, by  which  we  shall  have  dominion  over  the  lower 
things  of  time  and  sense  ;  using,  and  yet  not  abusing 
them. 

Thus  shall  we  be  convinced  of  the  power  of  our 
God,  having  this  infallible  sign  of  a  true  faith  ;  aad 


ON    TRUE    FAITH.  i245 

by  blessed  experience  we  shall  be  taught  thus  what 
was  meant  of  old  by  the  brazen  serpent,  which  Moses 
was  commanded  to  lift  up  in  the  wilderness  ;*  and  also 
what  was  meant  by  the  seed  of  the  woman  bruising  the 
serpent's  head  ;t  and  further,  what  our  Lord  meant, 
when  he  said  to  all  his  true  disciples,  "  Behold,  I  give 
unto  you  power  to  tread  on  serpents,  and  on  scor- 
pions, and  over  all  the  power  of  the  enemy  ;  and  no- 
thing shall  by  any  means  hurt  you. "J 

For  this  purpose,  may  we  consider  well,  whether 
the  serpent  be  taken  up  in  us,  and  become  a  rod,  or 
whether  we  want  this  sign  of  a  true  faith  !  And  may 
we  all  be  led,  by  such  consideration,  to  humble  our- 
selves, with  all  our  affections,  principles,  and  powers, 
more  deeply  before  our  God,  that  so  we  may  be  made 
sensible,  in  a  more  lively  and  blessed  manner,  of  the 
elevating  and  exalting  power  of  his  pure  and  holy  love 
and  truth  in  us  ! 


*  Numli.  xxi.  8,  9.    John  iii.  14. 
•)■  Gen.  iii.  15. 
\  Lukex.  H. 


Y§ 


ON  TRUE  FAITH. 


SERMON  XXV, 


St.  Mark,  xvi.  ir,  18. 

These  Signs  shall  follozo  them  that  believe  j 
in  my  name  shall  they  cast  out  Devils  ;  they 
shall  speak  with  new  tongues  ;  they  shall  take 
up  serpents ;  and  if  they  drink  any  deadly 
thing,  it  shall  not  hurt  them  ^  they  shall  lay 
Iiands  on  the  sicky  and  they  shall  recover. 


ft  E  have  already  considered  the  three  first  of  these 
signs,  viz.  "  the  casting  out  devils^  the  speaking  with 
new  tongues,  andthe  taking  up  serpents,  and  shewn  how 
these  signs  in/all  ages,  and  with  all  people,  have  ever 
followed  a  true  faith  in  the  name  of  the  Lord  God  and 
Saviour  Jesus  Christ ;  we  shall  now  proceed  to  con- 
sider, as  was  proposed,  the /owri/i  sign  here  pointed  at 
by  our  blessed  Lord,  "  If  they  drink  any  deadly  thing, 
it  shall  not  hurt  them,"  and  shew  how  this  sign  Is 
CTer  fulfilled  in  the  true  believer. 


248  ON  TRUE    TAITH. 

None  however  can  understand  what  Is  meant  by  this 
sign,  unless  it  be  first  known  what  is  meant  here  by 
any  deadly  things  and  by  drinking  thereof.  May  I 
tlierefore  bespeak  your  serious  attention,  whilst  I  en- 
deavour to  explain  to  you  the  real  meaning  of  these  ex- 
pressions ;  and  may  I  hope  further  that  you  will  not 
fail  to  pray  earnestly  in  your  own  minds  for  divine  il- 
lumination herein,  without  which  it  will  not  be  possi- 
ble for  you  to  comprehend  the  depth  of  that  heavenly 
wisdom  and  instruction  which  the  words  before  us 
contain  ! 

It  may  seem,  at  first  hearing,  and  to  the  merely  na- 
tural mind  it  will  continue  to  seem  so,  as  if  by  the 
deadly  thingy  of  which  the  Lord  here  speaks,  nothing 
else  was  intended  to  be  meant,  but  somewhat  that 
brings  death  to  the  body,  as  all  sorts  of  poisonous  sub- 
stances do ;  and  that  a  true  faith  was  to  prevent  the 
fatal  effect  of  such  natural  poisons. 

But,  beloved,  permit  me  to  intimate  to  you,  that 
there  are  deadly  things  of  another  sort,  besides  those 
which  affect  the  body;  there  are  spiritual  as  well  as 
natural  poisons  ;  and  the  spiritual  life  may  be  infect- 
ed and  destroyed  by  the  one,  as  the  natural  life  may 
be  infected  and  destroyed  by  the  other. 

For  as  by  the  word  serpent^  according  to  what  was 
shewn  in  a  late  discourse,  is  meant  not  only  a  natural ' 
serpent,  in  its  outward  natural  form  here  on  earth,  but 
also  ii  spiritual  serpent,  that  is,  some  spiritual  evil  prin- 
eipV.  in  man  corresponding  thereto;  so  by  the  deadly 
ikin^y  here  spoken  of  by  our  Lord,  is  meant  not  only 


ON    TRUE    PAITH.  249 

natural  poison,  or  that  which  affects  the  body  of  man, 
but  also  spiritual  poison,  or  that  which  affects  the  spirit 
of  man. 

But  it  will  be  asked,  "  What  is  to  be  understood  by 
spiritual  poison?  Everyone  understands  well  what 
natural  poison  is,  by  its  terrible  effects  on  the  body  ; 
but  has  spiritual  poison  the  same  sensible  and  terrible 
effects  on  ihfi  soul?  Can  Ihere  be  any  deadly  thing 
which  can  infect  and  destroy  the  spiritual  life  of  man, 
as  we  see  natural  poison  infects  and  destroys  his  na- 
tural life?  If  there  be  such  a  deadly  thing  existing, 
tell  us,  what  is  it,  or  what  are  we  to  understand  by  it, 
that  so  we  may  be  on  our  guard  against  it  ?" 

I  am  well  aware,  that  many  questions  of  this  kind 
will  be  suggested,  concerning  that  spiritual  deadly 
things  or  that  spiritual  poison,  of  which  we  are  speak- 
ing :  they  will  however  all  of  them  find  a  full  and  sa- 
tisfactory answer  in  our  own  minds,  whensoever  we 
do  but  rightly  consider  and  apprehend  the  true  nature 
of  man's  spiritual  life,  what  it  is,  and  in  what  it  con- 
sists. 

Whilst  we  think  of  man  only  in  respect  to  his  bodi- 
ly life,  we  shall  not  be  able  to  form  an  idea  of  any 
other  sort  of  deadly  thing,  but  what  affects  his  bodily 
life  ;  but  if  we  would  think  of  man  in  respect  to  his 
spiritual  life,  that  is,  the  eternal  life  of  his  spirit ;  if  we 
would  consider  and  comprehend  aright  what  this  spi- 
ritual life  is,  and  in  what  it  consists,  we  should  then 
see  clearly,  that  it  is  subject  to  death  also  as  well  as 
the  bodily  life,  and  that  whatever  occasions  its  death 
is  a  deadly  thing,  a  spiritual  poison,  so  much  mere  ter- 


SteO  ifrS    TRUE    TAITft. 

rible  than  any  natural  poison,  as  the  loss  of  spiritual 
life  is  more  to  be  dreaded  than  the  loss  of  bodily  life. 
We  should  then  also,  in  some  measure,  be  enabled 
to  apprehend  the  particular  nature,  qualities,  and  pro- 
perties of  such  spiritual  poison ;  we  should  perceive 
whence  it  originates,  how  it  operates,  and  what  is  the 
proper  and  only  antidote  against  it ;  we  should  see  how 
all  natural  poisons  h2\'e  their  birth  and  origin  in  this 
spiritual  poison,  and  were  intended  to  warn  man  of  its 
fatal  effects  and  consequences. 

We  should,  in  short,  then  plainly  see  into  the  full 
sense  and  meaning  of  this  sign  of  a  true  faith  as  de- 
clared by  the  Lord,  "  If  they  drink  any  deadly  thing, 
it  shall  not  hurt  them  ;"  for  we  should  see,  how  the 
impenitent,  the  unconverted,  and  unbelieving,  are  for 
ever  drinking  deadly  things,  and  are  hurt  thereby  to 
the  utter  destruction  of  their  immortal  spirits  ;  whereas 
the  truly  penitent,  converted,  and  believing  follow- 
ers of  Jesus  Christ,  in  and  through  the  power  of  his 
mighty  name  and  heavenly  Spirit  guiding,  governing, 
and  preserving  them,  though  they  drink  of  deadly  thingSy 
yet  their  immortal  or  spiritual  life  suffers  no  injury 
thereby. 

Much  might  here  be  said,  if  occasion  required,  and 
if  time  would  permit,  concerning  the  origin,  nature, 
malignancy,  and  variety  of  spiritual  deadly  things,  or 
poisons;  much  more,  possibly,  than  many  would  give 
credit  to.  At  present,  however.  I  shall  beg  leave  to 
turn  your  attention  to  a  remarkable  expression  here 
BBed  by  our  Lord,  in  describing  the  $ign  under  consi- 


ON  TRUE  FAITH.  0-51 

deration,  which  may  serve  to  give  us  further  light  on 
this  important  subject. 

It  is  observable,  that  our  Lord,  in  describing  this 
sign,  makes  no  mention  of  eatmg  any  deadly  thing ; 
but  only  says,  "  If  they  drink  any  deadly  thing." 
Now,  if  only  mere  natural  poison  was  here  to  be  un- 
derstood, there  can  no  reason  be  assigned,  why  men- 
tion should  not  have  been  made  of  eating  as  well  as  of 
drinking ;  inasmuch  as  we  all  know  that  man's  bodily 
life  may  be  poisoned  and  destroyed,  as  well  by  what 
he  eats,  as  by  what  he  dnnks. 

What  considerate  person,  then,  cannot  here  plainly 
see,  that  some  lesson  of  deep  instruction  was  intended 
by  the  Lord,  and  that  this  instruction  must  have  rela- 
tion to  spiritual  deadly  things,  or  spiritual  poison  ? 

I  shall  endeavour  to  unfold  to  such  as  are  desirous  of 
apprehending  and  profiting  by  it,  what  this  instruc- 
tion is. 

Every  one  who  is  at  all  acquainted  with  the  nature 
©f  spiritual  life,  must  needs  know,  that  spiritual  life  re- 
quires its  nourishment,  that  is^  its  meat  and  drink,  as 
well  as  bodily  life. 

He  may  therefore  further  know,  if  he  be  so'  disposed, 
that  spiritual  life  has  its  hunger  and  thirst,  and  eats  and 
drinks  as  well  as  bodily  life  :  and  accordingly,  much 
mention  is  made  in  holy  Scripture  of  such  spiritual 
hunger  and  thirst,  as  well  as  of  such  spiritual  eating  and 
drinking^^ 

*  See  particularly  Matt.  r.  6.    Luke  vji.  21  j  and  John  vl 
tkroughout- 


252  ON    TRUE    FAITH, 

But  though  all  this  be  known,  or  be  easy  to  1)6 
known,  yet  few  consider  what  constitutes  the  real  dif- 
ference between  spiritual  eating  and  spiritual  driitking, 
or  in  what  they  are  distinguished ;  and  yet  this  is  of 
importance  also  to  be  known. 

Now  spiritual  eating  hath  respect  to  the  will  princi- 
ple in  man  :  spiritual  drinking  hath  respect  to  the 
principle  of  the  understanding.  We  all  know,  that 
man's  mind  consists  of  these  two  parts  or  principles: 
but  then  we  do  not  enough  consider  what  is  the  proper 
food  and  nourishment  of  each  ;  how  the  one  hungers^ 
the  other  thirsts ;  the  one  eats,  the  other  drinks;  the 
©ne  receives  continually  spiritual  meat,  whilst  the  other 
as  constantly  receives  spiritual  drink. 

It  will  be  sufficient,  however,  for  our  present  pur- 
pose to  know,  that  drinking  hath  respect  to  the  princi- 
ple of  the  understanding  in  man  ;  and  therefore,  when 
our  Lord  said,  "  If  they  drink  any  deadly  thing,  it 
shall  not  hurt  them,"  he  meant  to  allude  to  the  deadly 
poisonous  things,  which  affect  man's  understanding. 

Suffer  me,  by  way  of  conclusion,  to  press  upon  you 
the  important  signification  of  this  sign  of  a  true  faith, 
according  to  the  sense  of  the  expressions  thus  opened 
and  explained. 

Deadly  things y  we  have  already  shewn,  are  all  such 
things  as  tend  to  destroy  spiritual  life  in  man.  Spiri- 
tual life  is  love  towards  the  Lord  Jesus  Christ,  and  to- 
wards one  another,  operating  in  all  good  thoughts, 
words,  and  works.  To  di-ink  deadly  things,  then,  is 
tr>  imbibe  or  receive  those  false  principles  and  persua* 


ON  TRUE  FAITH.  253 

sions  of  evil  in  our  understandings,  which  are  oppo- 
site to  and  destructive  ol'  such  spiritual  life.     These 
false  principles  and  persuasions  are  iftany  and  various, 
being  continually  suggested  to  the  mind,  under  an  in- 
finity of  forms,  by  the  devil,  the  world,  and  the  flesh. 
If  man  could  see  how  he  is  ever  beset  by  them,  and 
what  danger  he  is  in  from  them,  he  would  be  all  as- 
tonishment.    For  they  encompass  him  about  on  every 
side  :    they  are  the  bees  of  the  Psalmist,  of  which  he 
says,  "  They  came   about  me  like  bees  :"*   they  are 
also  the  locusts,  which  St.  John  saw  "  ascending  from 
the  bottomless  pit."t     Solitude   itself  is  no  security 
against  them  ;  and  yet,  in  society,  and  in  conversa- 
tion, they  generally  abound  most.     Bad  books  are  full 
&f  them  ;  and  in  reading  such  books,  we  dwell  as  among 
scorpions  :    and  yet  there   is  no  book  so  good,  but,  if 
we  are  not  watchful,  we   may  incur   danger  herein. 
Even  the  holy  Scriptures  themselves  have  been,  and 
may  be  so  perverted,  as  to  become  instruments  of  be- 
getting the  deadly  things,  whilst   the  corrupt  mind  of 
man  hath  collected  and  doth  still  collect  thence  false 
doctrines  and   mistaken  principles  to  his  destruction. 
What  shall  I  say  more  ?     The  church  of  Christ  ftself 
is   not  free   from  the  fatal  poison ;  for  even  in  the 
church,  tenets  and  opinions  are  often  taught  and  circu- 
lated, contrary  to  the  truth,  and  highly  prejudicial  fo 
the  spiritual  life  of  man. 

*  Psalm  cxvHi.  12. 
f  Rev.  ix.  3. 

z 


254  ON  TRUE  FAITH. 

Herein,  however,  is  a  remarkable  diflfereuce,  weli 
to  be  attended  to,  in  regard  to  the  effect  of  lliese  deadly 
poisonous  things  on  different  persons.  The  impenitent 
and  unconverted,  who  live  merely  to  themselves  and 
the  world,  without  any  concern  about  their  spiritual 
life  ;  these  all  dri7ik  greedily  of  the  deadly  poison  ; 
they  receive  it  into  the  very  essence  of  their  life  ;  it 
there  diffuses  its  fatal  influences  ;  it  infects  and  de- 
stroys, by  dej^rees,  all  the  principles  of  the  life  of  hea- 
ven, which  is  the  true  love  of  God  and  of  their  neigh- 
bour ;  it  is  to  them  what  the  Psalmist  calls  tlie  poisort 
of  asps  :^^*  they  become  dead  thereby  to  all  true  life, 
and  live  merely  a  sensual,  selfish,  and  worldly  life, 
which,  in  the  language  of  holy  Scripture,  is  spiritual 
death  ;t  and  thus,  for  want  of  a  true  faith  in  Jesus 
Christ,  they  are  hurt  by  the  deadly  thing  to  the  utter 
destruction  of  the  soul  and  spirit. 

But  it  is  otherwise  with  those  blessed  ones,  who,  by 
virtue  of  a  true  repentance  and  conversion  to  the  God 
of  heaven,  the  Lord  Jesus  Christ,  have  their  minds 
ever  open  to  his  salutary  influences,  and  experience  the 
preserving  and  healing  power  of  his  Spirit  in  their  own 
hearts  and  lives.  If  these  even  drink  the  deadly  thing j 
it  doth  not  hurt  them.  All  false  principles  and  persua- 
sions which  have  admittance  to  their  minds,  all  false 
doctrines,  all  false  opinions,  even  though  received  for 
a  time,  yet  lose  their  poisonous  qualities,  and  are 
soon  cast  out  again.     Such  true  believers   are   they 

*  l's?.Im  cxl  3. 
t  Roui,  iii.  15. 


ON    TRUE    FAITH.  2oo 

whom  the  prophet  calls  the  "  sucking  child,  which 
should  play  on  the  hole  of  the  asp  ;  and  the  weaned 
child,  which  should  put  his  hand  on  the  cockatrice 
den."'^  For,  having  their  souls  ever  open,  by  a  true 
faith  and  good  life,  to  the  light  of  truth,  which  is  the 
light  of  the  love  and  mercy  of  Jesus  Christ,  and  fra- 
ming their  lives  accordingly,  th.ey  have  the  seal  of  God 
ill  their  foreheads ;  and  thus  are  preserved,  by  virtue  of 
that  seal,  against  all  the  power  of  the  wicked  one. 

May  we  then  labour,  beloved,  to  experience  the  sa- 
lutary influence  of  such  aright  evangelical  faith  !  May 
we  labour  to  possess  this  true  sign  of  a  true  belief  in 
the  holy  and  high  name  of  our  God,  the  Lord  Jesus 
Christ  I  For  this  purpose,  may  we  be  careful  to  come 
to  this  our  God,  in  the  spirit  of  a  true  repentance,  and 
sincere  searching  out  and  departing  from  all  evil  of 
iniquity,  which  is  the  love  of  ourselves,  of  this  world, 
and  the  flesh  !  Our  Lord  doth  not  say,  if  they  eat  any 
deadly  thing,  it  shall  not  hurt  them  ;  because,  to  eai 
the  deadly  thing,  is  to  love  and  live. in  sin  ;  and  this 
must  needs  hirt  every  one,  inasmuch  as  sin  destroys 
all  spiritual  life ;  and  no  one  who  lives  in  sin,  can 
possibly  be  a  true  believer.  May  we  then,  in  since- 
rity, put  away  all  sin,  looking  unto  the  manifested  God 
the  Redeemer,  Jesus  Christ ;  and  then  we  shall  soon 
experience  all  the  comforts  of  this  sign  of  our  faith, 
•"  If  th^  drink  any  deadly  thing,"  &c. 

*  Isaiah  xi.  S. 


ON  TRUE  FAITH. 


SERMON  XXVI. 


St.  Mark,  xvi.  17,  18. 

These  Signs  shall  follow  them  that  believe  ;  m  7ny 
NAME  shall  they  cast  out  Devils ;  they  shall 
speak  with  new  tongues ;  they  shall  take  up 
serpents  ;  and  if  they  drink  any  deadly  things 
it  shall  not  hurt  them  ;  they  shall  lay  hands  on 
the  sick,  and  they  shall  recover. 


In  the  preceding  discourses  on  these  words,  it  has 
been  already  shewn  what  is  to  be  understood  by  the 
four  first  of  these  signs,  and  how  in  all  ages,  and  with 
all  persons,  they  ever  attend,  and  are  expressive  of,  a 
true  faith  in  the  name  of  the  Lord  God  and  Saviour 
Jesus  Christ. 

If  what  wa.s  said   concerning  those   four  first  signs, 

has   been  well  considered   and  digested,   the  nature, 

meaning,    and    import  of  the  fifth   and  last  sign  v/ill 

thence  plainly  appear,   and  it  will  be  clearly  seen^ 

Z2 


258  ON  TRUE  FAITH. 

bow,  in  the  name  of  the  same  Lord  and  Saviour,  the 
true  believer  will  *'  lay  hands  on  the  sick,  and  they 
shall  recover." 

Wiiilst  we  look  no  deeper  into  the  holy  Word  of 
God  than  the  outvvard  letter,  and  discern  no  higher 
life  in  man  than  the  life  of  flesh  awd  blood,  we  shall 
naturally  be  led  to  suppose,  that  by  the  sick  here  spo- 
ken of,  our  blessed  Lord  meant  only  the  sick  in  body, 
and  that  by  laying  hands  on  them  and  their  conse- 
quent recovery,  he  intended  only  to  point  out  the  effi- 
cacy of  his  power  in  curing  bodily  disorders. 

But  if  our  eyes  were  opened  to  see  through  the  veil 
of  the  letter  into  the  spirit  of  the  holy  Scriptures  ;  if 
at  the  same  time  we  are  enabled  to  discern  in  our- 
selves a  better  and  higher  principle  of  life  than  that  of 
mere  flesh  and  blood,  even  the  immortal  and  most  pre- 
cious life  of  our  souls  or  spirits  ;  we  should  be  capable 
of  apprehending,  that  when  our  Lord  said  of  true  be- 
lievers, "  They  shall  lay  hands  on  the  sick,  and  they 
shall  recover,"  he  designed  to  point  out  to  us  a  power 
which  should  serve  nobler  ends,  and  accomplish  high- 
er purposes,  than  that  of  curing  the  infirmities  of  mere 
bodily  life  only. 

We  should  then  see  clearly  what  is  here  meant  by 
laying  on  of  hands ;  what  by  the  sick ;  and  what  by 
their  recovery  ;  and  this  sight  would  be  exceedingly 
blessed  to  us,  and  would  tend  to  quicken  and  strengthen 
our  faith  in  that  holy  God  and  Saviour,  who  thus  con- 
tinually works  mighty  signs  and  wonders  in  all  those 
that  truly  believe  in  his  great  and  holy  name.     May 


ON  TRUE  FAITH^  259 

all  our  eyes  then  be  now  opened  to  see  into  the  true 
spirit  and  meaning  of  God's  holy  Word  I  May  they  be 
further  opened  to  discern  in  ourselves  that  hidden  but 
invaluable  life  of  our  spirits,  which  is  infinitely  above 
tiie  perishable  life  of  flesh  and  blood  !  May  we  thus 
be  prepared  to  consider  and  apprehend  the  true  sense 
of  this  last  sign  of  a  real  Gospel  faith,  "  They  shall 
lay  hands  on  the  sick,  and  they  shall  recover." 

And  first,  may  we  rightly  consider  and  apprehend 
what  is  here  meant  by  laying  on  of  hands! — This  has 
been  a  sign  in  all  ages  to  denote  a  communication  of 
virtue  and  power ;  thus  our  Lord  and  his  Apostles 
used  this  sign  continually  both  in  blessing  the  bodies 
and  the  souls  of  men  ;  they  laid  their  hands  on  some, 
and  they  were  healed  of  bodily  diseases ;  they  laid 
their  hands  on  others,  and  they  receivedlhe  HolyGhost, 
and  were  cured  of  spiritual  diseases. 

By  the  sign  then  of  laying  on  of  hands,  as  applied 
to  a  true  faith,  is  meant,  a  communication  thereby  of 
divine  virtue  and  power  from  the  great  Omnipotent,  the 
Lord  God  and  Saviour  Jesus  Christ.  It  is  the  blessed 
privilege  of  the  true  believer,  that  he  enjoys  continual- 
ly such  a  communication  :  his  faith  is  a  divine  princi- 
ple in  him  derived  from  the  great  redeeming  God, 
and  ascending  again  up  to  that  God,  and  operating  in 
conformity  to  his  laws  :  it  keeps  open  therefore  the 
door  of  his  heart  ever  towards  God  ;  all  holy  and  hea- 
venly influences  enter  daily  and  hourly  at  that  door  ; 
and  in  this  sacred  communion  he  discovers  the  true 
source  of  all  human  power  and  virtue  :  a  power  of  his 


260  ON  TRUE  FAITH. 

own,  a  virtue  self-derived,  he  here  discovers  are  things 
of  no  value  in  the  sight  of  God  :  his  faith  therefore 
operates  in  the  name  of  Jesus  Christ  alone,  and  he  re- 
fers all  power,  all  virtue,  and  all  excellency  to  thir 
their  only  true  and  proper  source  :  thus  does  the  true 
believer  fulfil  this  sign  of  laying  on  of  hands  in  the  name 
of  Jesus  Christ. 

But  for  what  ends  is  this  divine  power  received,  or 
what  is  this  laying  on  of  hands  to  effect  ?  We  are  pre- 
sently informe<l,  "  They  shall  lay  hands  on  the  ^ick." 
By  the  sick,  it  is  very  plain,  are  here  meant,  nol  only 
the  bodily,  but  the  spiritually  sick,  or  such  as  are  dis- 
eased in  their  souls  through  sin  :  our  blessed  Lord  and 
his  Apostles  did  indeed  cure  the  bodily  diseases  of 
men,  by  the  laying  on  of  hands  ;  but  then  it  is  well  to 
be  observed,  that  the  cure  of  bodily  diseases  Was  only 
intended  as  an  external  sign  and  proof  of  that  internal 
power  and  virtue,  opened  in  and  through  the  great 
Redeemer,  which  was  to  cure  the  diseases  of  the  soul ; 
and  every  enlightened  eye  will  regard  it  according  to 
this  its  real  and  heavenly  intention. 

But  it  may  be  asked,  *'  What  are  the  diseases  of 
the  soul,  and  who  are  the  spifitually  sick  ? — Alas  !  can 
we  any  of  us  be  ignorant  of  this  ?  Have  we  never  ex- 
amined our  own  hearts  and  lives  ?  Did  we  never  dis- 
cover hy  such  examination  the  symptoms  of  spiritual 
disease  and  malady  ?  Are  all  the  powers  and  princi- 
ples of  life,  in  all  ilieir  several  degrees,  sound,  perfect, 
an  1  vigorous  in  us?  Do  we  love  the  great  and  holy 
God  as  freely,  as   purcJy,  and  as  effectually,  as  we 


ON    TRUE    FAITH.  261 

ought  to  love  him  ?  Do  we  love  our  neighbours  as  our- 
selves, and  shew  forth  this  our  love  in  deed  and  opera- 
tion ?  Do  we  find  no  obstructions  to  this  love  and  its 
fruits  ?  No  selfish  aflfections,  no  worldly  interests, 
no  carnal  concupiscencies,  that  thwart,  pervert,  or  de- 
file the  love  of  heaven  ?  Surely  none  can  have  examin- 
ed himself  sincerely  herein,  but  he  must  have  found 
that  all  is  not  right  with  him;  he  must  therefore 
have  discovered  the  root  of  disorder;  he  must  be 
forced  to  see  and  confess,  that  both  himself  and  all 
mankind  are  by  nature  spiritually  sick,  and  can  only 
be  restored  to  health  by  the  laying  on  of  the  hands 
of  a  true  and  effectual  faith  in  Jesus  Christ.     . 

Behold  here  then  a  further  sign  and  character  of  a 
true  believer  in  the  name  of  the  Lord  God  and  Saviour 
Jesus  Christ!  He  hath  not  only  communication  with 
heaven,  that  is,  with  the  God  of  heaven,  by  virtue  of 
heavenly  faith  in  Jesus  Christ,  but  he  also  applies 
this  communication,  and  the  powers  and  influen- 
ces thereby  bestowed,  to  the  state  of  his  own  soul  ; 
he  rectifies  by  it  all  the  principles  of  his  life  in 
their  several  degrees ;  he  examines  into  the  nature 
and  kind  of  all  his  disorders,  that  is,  his  depar- 
tures from  heavenly  order  and  uprightness  ;  he  applies 
medicines  to  each,  according  to  their  several  necessi- 
ties ;  he  strengthens  what  is  weak  ;  he  purges  and 
separates  what  is  impure  ;  he  cuts  off  what  is  unsound ; 
in  short,  bringing  his  whole  life  into  conformity  to  the 
laws  of  Jesus  Christ,  which  are  the  laws  of  heaven  and 
heavenly  order,  he  draws  dowi:  the  healing   virtues 


262  ON  TRUE  FAITH. 

thereof  into  his  own  soul,  and  his  own  lile,  and  thu5 
gives  a  sure  infallible  proof  and  sign  of  his  faith  by 
"  laying  hands  on  the  sick." 

But  this  is  not  all — Did  the  believer's  faith  do  no 
more  than  open  comnniinication  with  heaven,  and  draw 
down  the  healing  virtues  thereof,  and  apply  them  to 
his  spiritual  disorders,  without  elTecting  a  cure,  it 
would  in  this  case  be  a  fruitless  and  imperfect  faith  ; 
leaving  him  as  it  found  him,  a  poor,  infirm,  diseased, 
and  sickly  being.  Too  many,  alas  I  amongst  those  who 
call  themselves  Christians  are  in  this  state  ;  they  look 
up  to  heaven  at  times  for  divine  virtue  and  power  j 
the'y  receive  medicines  for  the  removal  of  all  their  dis- 
orders ;  but  then  tliey  do  not  so  use  and  apply  those 
medicines  as  to  render  them  effectual  ;  they  mix 
other  things  with  them,  which  counteract  and  oppose 
their  healing  operation ;  just  as  in  the  case  of  bodily 
diM)rvlers,  we  see  people  sometimes  take  physic,  who 
disappoint  all  the  good  effects  thereof  by  an  indiscreet 
mixture  of  other  and  contrary  things  with  it,  or  by  ir- 
regularity of  life. 

Not  so  the  true  and  sincere  believer  in  Jesus  Christ : 
in  him  is  fulfiiled  this  sign  in  all  its  fulness,  "  He 
shall  lay  hands  on  the  sick,  and  they  shall  recover." 
He  iloes  not  rest  satisfied  with  opening  the  communis 
cation  between  God  and  his  own  soul,  and  applying 
the  healing  medicines  of  the  Gospel  to  cure  his  dis- 
orders, but  he  is  careful  that  those  medicines 
may  have  their  full  effect ;  that  they  may  ope- 
rate  to  his  entire    -recovery  of  the  health,  strength. 


ON    TRUE    FAITH.  263 

and  perfection  of  a  divine  life  ;  that  his  love  to  God 
and  his  neighbour  may  be  sound,  constant,  regular, 
cheerful,  active,  fruitful,  ^and  operative  ;  that  all  hin- 
drances may  be  removed,  all  sources  of  malady  and 
disease  extirpated,  which  tend  to  weaken,  to  disorder, 
or  to  pervert  the  influences  of  heaven  and  heavenly 
life  :  in  applying  therefore  these  medicines,  he  takes 
good  heed  not  to  mix  therewith  any  thing  which  may 
disturb  their  salutary  operations  ;  he  observes  such  rules 
of  spiritual  sobriety,  order,  cleanliness,  separation,  and 
regularity,  as  may  ensure  success  to  his  applications ; 
he  knows  that  the  healing  grace  and  mercy  of  Jesus 
Christ  has  such  a  power  and  virtue  in  it,  that  nothing 
can  prevent  its  efficacy,  if  it  be  suffered  to  operate 
freely  and  fully  ;  but  he  knows  also,  that  notwithstand- 
ing such  power  and  virtue  of  divine  grace,  its  efficacy 
may  be  retarded,  if  not  totally' perverted  and  prevent- 
ed, by  the  indiscretion  of  man  ;  these  considerations, 
at  the  same  time  that  they  teach  him  to  place  the  full- 
est confidence  in  God,  teach  him  also  to  be  very  watch- 
ful and  circumspect  over  himself;  and  thus,  he  ap- 
plies the  gospel  remedies,  and  he  applies  them  success- 
fully ;  he  "  lays  hands  on  the  sick,  and  they  recover." 
Oh  blessed  privilege  of  a  true  faith,  which  is  thus 
operative  to  the  removal  of  all  disease  and  disorder  of 
soul,  and  to  its  full  recovery  and  establishment  in  a 
divine  and  heavenly  life  !  Oh  happy  believer,  who  is 
thus  enabled  to  hold  intercourse  with  heaven,  to  draw 
down  thence  heavenly  virtue  and  power,  and  to  reco- 
rer  thereby  the  sound  and  perfect  image,  life,  and  like- 


264  ON    TRUE    FAITH. 

ness  of  heaven,  to  the  utter  extirpation  of  the  disordet- 
ed  image,  life,  and  likeness  of  vanity  and  ungodliness  ! 
Oh  mobt  holy  and  all-powerful  virtue,  flowing  conti- 
nually from  the  heavenly  humanity  of  the  glorified  Re- 
deemer, the  blessed  Jesus,  which  is  thus  given  forth  for 
the  healing  of  the  nations,  and  the  restoration  of  health, 
and  strength,  and  peace  unto  the  people  ! — Grant,  O 
merciful  God,  to  us  thy  sinful  children,  the  true  wisdom, 
to  apply  to  Thee  sincerely,  constantly,  and  effectually, 
for  this  thine  healing  virtue.  May  our  hearts  be  ever 
open  to  the  reception  thereof  ?  May  we  be  enlight- 
ened to  see  and  apprehend  our  great  need  of  it,  from 
a  con\iction  of  our  manifold  disorders!  And  may  this 
conviction  lead  us  to  use  the  blessed  medicine,  that 
we  may  never  by  our  irregularities  pervert  its  efficacy, 
but  by  the  order  and  sobriety  of  our  lives  may  so  cherish 
and  assist  its  influen^ce,  that  it  may  work  to  our  per- 
fect and  final  recovery  from  all  sickness,  to  the  health; 
strength,  and  comfort  of  an  heavenly  life  !     AMEN 


THE  ENb 


